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SERMONS 

ON 

MISCELLANEOUS SUBJECTS, 



BY THE 



BISHOPS OF THE METHODIST EPISCOPAL CHURCH, 



AND THE 



SENIOR PREACHERS OF THE OHIO AND NORTH 
OHIO CONFERENCES. 



"Now there are diversities of gifts, but the same Spirit," 1 Cor. xi: 4 
u To pursue learning for its own sake, or as our end, is sowing to the wind, and 
reaping the whirlwind; but to pursue it for Christ's sake, and for the advance- 
ment of his cause, is one of the noblest employments out of heaven, and cannot 
be neglected without great personal guilt, and great injustice to the Church," 
Rev. Alfred Barrett, Wesleyan Minister. 



PUBLISHED BY L. SWORMSTEDT & J. H. POWER, 
FOR THE METHODIST EPISCOPAL CHURCH, AT THE WESTERN BOOK CONCERN, 




Cincinnati : 



CORNER OF MAIN AND EIGHTH-STREETS. 



R. P. THOMPSON, PRINTER. 

1849. 



Entered, according to Act of Congress, in the year 1849, by 
SWORMSTEDT & POWER, 
In the Clerk's Office of the District Court for the District of Ohio. 




Who would write a preface if he could avoid it? 'Tis like culti- 
vating, in an ungenial soil and inhospitable climate, an unsightly- 
plant, which, when mature, yields fruit that no one relishes — scarce 
any one so much as looks at. But we are told, a book must have a 
preface — such is the fashion; and, in some things, even Methodists 
must conform to custom, useless though it be. Moreover, the book 
may fall into the hands of some one who might wonder why it was 
published, and, after spending much time in inquiring into its origin, 
suffer no little distress from disappointed search. In mercy to such 
a purchaser, we proceed; and as he would, probably, not be satisfied 
without ascending to the very grandfather of the project, we state, 

explicitly, that, on the day of the year of , the presiding 

elder of the Delaware district, North Ohio annual conference, while 
seated before a cheerful fire, with his thinking cap resting on the 
organ of causality, was visited with a thought that caused both his 
eyes to sparkle. On the evening of the same day, meeting with the 
stationed preacher of Delaware and two of the professors of the 
University, he gave utterance to his favorite conception in language 
which caused both the ears of every one of them to start. It must 
be understood, that there had been some conversation in the Univer- 
sity on the subject of erecting a college chapel. Such a building 
was found indispensable, as the present edifice contained no room 
sufficiently large to accommodate the pupils, when assembled for 
devotional exercises. But, being destitute of money, prohibited 
from building on credit, and without the hope of persuading the 
public to extraordinary munificence, despair seemed about to settle 
upon us, when, on the occasion referred to, the presiding elder made 
the following announcement: "Gentlemen, give me your names, 
and I will build you a chapel, without subjecting you to a cent's 
expense." Marvelous! What! a preacher build a chapel! — an itiner- 
ant, too! — and not cost a cent! If the presiding elder had been 
inclined to humor, the statement would not have occasioned much 
surprise; but he is a grave man, unused to joke; nor is he prone to 
Quixotic enterprises; but one who counts the cost before he lays the 



4 



PREFACE. 



foundation. After keeping his hearers in amazement for a time, he 
divulged his secret, which, in brief, is as follows: "Publish a volume 
of original sermons from Ohio Methodist preachers, and build with 
the proceeds." No sooner said than approved. Thus it will be seen, 
that the primary object of this work is to raise money — strange 
object, indeed, in this disinterested world; but we shall lose nothing 
(we opine) by being frank. 

A few days, and a circular was issued to those brethren of the 
Ohio and North Ohio conferences who had been, for many years, in 
the traveling connection, requesting them to furnish each a sermon 
for the proposed volume. In the course of a few months, favorable 
responses were received from a sufficient number of brethren to 
insure an adequate supply of discourses. The project was, in due 
time, submitted to the conferences concerned, and it received their 
hearty approval. As every good undertaking in this wonderful 
planet of ours meets with opposition, so did this. Some said, 
" You will give offense to the younger members of the conferences 
whom you must pass by. Moreover, you may injure feelings, and 
excite opposition by the necessary rejection of some discourses which 
may be written for the volume." Others said, "The book will not 
sell; the sermons of our illustrious men are rarely called for. If the 
logic of Wesley, the eloquence of Watson, and the learning of 
Clarke, cannot attract the attention of our people, can we, preachers 
of the wilderness, hope to compose a volume that will command a 
rapid sale?" A third class thought that such a work as was pro- 
posed, would, if generally circulated, do more harm than good. 
" Our itinerant preachers," said they, " at quarterly meetings, would, 
after returning to their lodgings, gather around the fireside, call for 
the Sermons, and, reading one written by a presiding elder, or sta- 
tioned preacher of their acquaintance, subject it to the ordeal of a 
severe criticism, and retire to rest with no enviable feelings. The 
spirit of censorious criticism would pass from traveling to local 
preachers, from local preachers to exhorters, and from exhorters to 
the people, much to the prejudice of Zion." But there was an 
objection more formidable than this: some said, "Our theology is too 
crude. We are not prepared to write for the instruction of those 
who have a literature as rich as ours." 

To these objections it was replied, that, if the selection of writers 
were made upon the principle of seniority, neglected preachers 
would have no just cause of umbrage — that brethren writing for 
the volume would have too much sense to complain if their discourses 



PREFACE. 



5 



were not inserted — that Methodist itinerants are too pious to indulge 
in ungenerous criticism, and too prudent to lead their people into 
practices destructive to their peace; and that, in regard to the sale 
of the volume, we need not be discouraged by the tardiness with 
which the sermons of celebrated divines are sometimes circulated. 

This work presents peculiar charms. 1. That of novelty. The 
sermons of Wesley, Watson, and Clarke are old; and, like the sun 
and moon, because they have been so often seen, excite no curi- 
osity, or astonishment. 2. Variety — the spice of books as well as 
of life — variety not only of subject, but of style, and of spirit. 

3. Appropriateness. This is a high beauty. " A word fitly spoken 
is like apples of gold in pictures of silver." Every age has its own 
errors, and its peculiar modes of thought and feeling, and methods 
of argumentation and expression. Were a man to preach, in the 
city of Columbus, during the year 1847, such sermons as Luther 
and Knox preached, his energy and eloquence would be of little con- 
sequence — he would fight as one beating the air. The sermons of 
Tillotson, with all their force and richness, would have compara- 
tively little effect in Ohio cabins; not merely because they are, for the 
most part, on such controversial subjects as are now scarce heard of, 
but because they abound in allusions and illustrations unapprecia- 
ble by our people. Even the practical sermons of former ages are 
less forcible now than those of our own times; for vice has various 
phases, and the devil different modes of warfare. We must vary our 
tactics, as hell does. Though truth and man remain the same, there 
is a necessity for preaching new discourses. Is there not the same 
for printing them? These sermons are from men who, having been 
reared among us, and knowing the errors, the heresies, the vices, 
and the temptations of our times, and being acquainted with our 
customs, our trains of thought, and our modes of feeling, are able 
to select suitable themes, and elaborate them in impressive ways. 

4. Nor is the present volume wanting in the charm of ability. It 
contains the ripe fruit of some of the best minds in the western pul- 
pit. True, it does not present a "body of divinity," or a connected 
series of discourses; but it teaches, as the Bible does, irregularly. 
Many of its discourses are rich in doctrinal instruction. Most 
of them, however, are practical, coming home to the "business and 
bosoms" of men. Let the proud or the peevish turn to the sermon 
on "Self-Government;" and if he have a mind to reason, and a 
heart to feel, he will rise from the perusal a wiser and better man. 
Does the Christian desire a summary of his duty, his hope, and his 



6 



PREFACE. 



privileges, here he may find it. If he would see a beautiful life, 
drawn by precept, and illustrated by example, let him read the dis- 
course on Bishop Roberts. If he feel the rising of resentment, let 
him sit down to "Christian Anger." If he would trace the agency 
of God's Spirit in the progress of Methodism, here he may be 
sweetly led. But space does not allow us to speak of all the ser- 
mons of this collection, which, containing discourses doctrinal, hor- 
tatory, practical, and historical, will, we trust, be found, like holy 
Scripture, profitable "for doctrine, for reproof, for correction, for 
instruction in righteousness." These discourses were not composed 
in the closet, but in the busy world. And although they contain 
passages of fine writing, yet, for the most part, they possess that 
high merit of a Christian sermon — plain truth in plain language. 

This work will be valuable as a memento. It is composed by 
men who, having long been able ministers of the New Testament, 
have many seals to their ministry. They will soon pass to their 
reward. Many of them stand upon the very margin of the grave, 
daily expecting the welcome messenger who is to convey them 
home. The thousands of our Israel to whom they have proclaimed 
the unsearchable riches of Christ, desire to have some memorial of 
them; and what more suitable one than this? These sermons are des- 
tined not only to discourse heavenly messages, but to revive delight- 
ful associations in more than a thousand family circles. I fancy I 
see a stranger take up the volume; and looking over the "Contents," 

he cries, as his eyes sparkle, " Why, here is a sermon from . 

I remember when he whispered consolation in the ear of my dying 
father, and brought unexpected relief to my sick mother, and her 
suffering orphans. Cost what it will, I must have this book for his 
sake." Another says, "I must keep it in remembrance of my spir- 
itual father and faithful pastor." And a third exclaims, "Here is a 

sermon from . And does he still linger upon the earth? 

I was afraid he would die without bequeathing to the generation 
to come a specimen of his sweet and heavenly discourses." Alas! 
there are productions in the present volume which awaken, in the 
mind of the writer, melancholy as well as pleasing associations. 
Bigelow and Christie have gone up, through much tribulation, to 
swell the song of the redeemed. The sketch of the one, and the 
sermon of the other, (it is much to be regretted,) afford but glimpses 
of their mental excellences; but a poor portrait may be a cherished 
remembrancer. 



PREFACE 

TO THE SECOND EDITION. 



The first Preface gives the reader a complete idea of the following 
work. It was written by Dr. Edward Thomson, President of the 
Ohio Wesleyan University, who had much to do in getting up the 
book. It is necessary to say here only, that the Agents of the 
Western Book Concern have purchased the copyright, and issue 
this edition; but no changes, of any great consequence, could be 
made, as the pages were all stereotyped. One change, however, has 
been made. The sermon on Redemption, by Rev. E. H. Field, has 
been replaced by another, from the same hand, on the New Birth; 
and some very slight corrections have been made in punctuation. 
In all other respects the work is exactly what it was when first 
issued; and now, as another edition is called for, it is sent out to do 
its work by the family fireside, with a fervent prayer, that the bless- 
ing of a good Providence, and the direction of the Holy Spirit, may 
attend it. 



CONTENTS. 



Preface . . Page 5 

SERMON I. 

BY REV. ELIJAH HEDDING, D. D. 

Self-Government . 13 



SERMON II. 

BY REV. BEVERLY WAUGH, D. D. 

Funeral Discourse on the Death of Bishop Roberts . 37 
SERMON III. 

BY REV. THOMAS A. MORRIS, D. D. 

The Christian's Duty, Hope, and Privilege ... 61 
SERMON IV. 

BY REV. LEOSIDAS L. HAMLINE, D. D. 

Christian Anger 73 

SERMON V. 

BY REV. EDMUND S. JANES, D. D. 

The Agency of the Spirit in the Promotion of Christianity 88 



SERMON VI. 

BY REV. JAMES QUINN. 

The Natural and Spiritual Man 119 

SERMON VII. 
by rev. elmore yocum. 
Perfect Love 133 

SERMON VIII. 

BY REV. WILLIAM H. RAPER. 

Christ's Death Vicarious 140 

SERMON IX. 
by rev. john quigley. 
The Causes and Cure of Unbelief . . . . 153 



SERMON X. 

BY REV. MICHAEL MARLAY. 

Christ Viewed as the Savior of the World . . 167 



10 



CONTENTS. 



SERMON XI. 

BY REV. JAMES B. FINLEY. 

Woman's Greatness Page 182 

SERMON XII. 

BY REV. NATHAN EMERY. 

Christ the Christian's Savior and Rewarder . . 190 
SERMON XIII. 

BY REV. DANIEL M. CONANT. 

Self-Denial 204 

SERMON XIV. 
by rev. robert o. spencer. 
The Lord's Supper 214 

SERMON XV. 

BY THE LATE REV. WILLIAM B. CHRISTIE. 

The Source of Job's Comfort 230 

SERMON XVI. 
by rev. hiram m. shaffer. 
The Betrayal of Christ ...... 242 

SERMON XVII. 
by rev. william simmons. 
Christ and his Forerunner 254 

SERMON XVIII. 
by rev. john h. power. 
The Spiritual Building . . . 266 

SERMON XIX. 

BY REV. ALFRED M. LORRAINE. 

The Knowledge of God, and its Fruits . . . 283 

SERMON XX. 
by rev. samuel p. shaw. 
The General Judgment . . . . . . . 295 

SERMON XXI. 
by rev. john stewart. 
The Author and Subjects of Salvation . . . 305 

SERMON XXII. 
by rev. henry e. pilcher. 
The Gospel Ministry ....... 317 

SERMON XXIII. 

BY REV. DAVID WHITCOMB. 

The Virtuous Woman 332 



CONTENTS. 



11 



SERMON XXIV. 

BY REV. ZECHARIAH CONNELL. 

Patience . Page 344 

SERMON XXV. 

BY REV. BENJAMIN LAKIN. 

The Christian's Hope 359 

SERMON XXVI. 

BY REV. GEORGE W. WALKER. 

The Fruitful Field and Barren Waste . . . 364 

SERMON XXVII. 
by rev. henry whiteman. 
Freedom from Sin 375 

SERMON XXVIII. 

BY REV. WILLIAM HERR. 

The Reasonableness of God's Law, and the Benefits of 

Obedience 385 

SERMON XXIX. 

BY REV. THOMAS THOMPSON. 

Ministerial Piety attended with Revival Influence . 396 

SERMON XXX. 
by rev. elijah h. field. 
The New Birth 402 

SERMON XXXI. 
by rev. joseph m. trimble. 
The Way of the Young 415 



SERMON XXXII. 
by rev. samuel lynch. 
The Desirableness of Dwelling in the House of the Lord 425 

SERMON XXXIII. 

BY REV. LEONARD B. GURLEY. 



Christian Liberality 433 

SERMON XXXIV. 

(A 8KET0H.) 

by the late rev. russel bigelow. 
Caution to Believers 447 

SERMON XXXV. 

BY REV. JACOB YOUNG. 

Christ's Legacy to his Disciples . . . 448 



SERMONS 

ON 

MISCELLANEOUS SUBJECTS. 



SERMON I. 

BY REV. ELIJAH HEDDING, D. D., 

SENIOR BISHOP OF THE METHODIST EPISCOPAL CHURCH. 

SELF-GOVERNMENT. 

"He that is slow to anger is better than the mighty; and he that 
ruleth his spirit, than he that taketh a city," Prov. xvi, 32. 

When we contemplate the human character, we observe 
in it surprising contrasts — of greatness and littleness — of 
wisdom and folly — of strength and weakness. We see 
these inconsistencies in men of all ranks, and in all con- 
ditions of life; we have read of them in the history of all 
ages and of all countries; in that of the most learned and 
polished nations of the earth, as well as in that of the sav- 
age and barbarian. 

At one time, we behold the human being arising in all 
the strength of intellect, exploring the wonders of creation 
in heaven above and on earth beneath; ascertaining the 
laws by which the Almighty governs the universe ; and 
discovering the means by which man can best avail him- 
self of the blessings of Providence. 

Again, he comes forward as the friend and benefactor 
of his race, employing all the powers of his mind and 
body, in affording relief to afflicted humanity ; shedding 
abroad the most endearing kindness upon the circle of his 
friends, and even upon his enemies ; inventing arts, and 
contriving plans of extensive usefulness, laboring to pro- 
mote the happiness of his country, or submitting to 

2 



14 



SELF-GOVERNMENT. 



hardships, and encountering dangers to defend its rights 
and secure its privileges. 

At another time, we see man forgetting his highest obli- 
gations ; losing sight of his best interests ; diverting his 
mind from those subjects which have the strongest claim 
on his attention; detaching his affections from those objects 
which are most worthy of his regard ; submitting the noble 
powers of his rational nature to the tyranny of lawless 
passion, or the despotism of sordid appetite ; acting as 
though he were made only for himself, or as though he 
were sent into the world only to torment and ruin his 
fello w -beings. Finally, as if the grand business of his life 
were to destroy himself, he sinks himself as far beneath 
the brutes that perish, as the God of nature had placed him 
above them. 

If we had not been favored with light from heaven, we 
might have perplexed ourselves with perpetual doubts 
respecting these strange inconsistencies : we could not 
have determined, with any certainty, respecting our origin, 
nature, or end; hence we might have received the senti- 
ment of the poet respecting man, and each one have been 

"In doubt to deem himself a god or beast." 
But now, as the darkness is past, and the true light 
shineth, we are enabled to attribute each of these effects to 
its proper cause: "God hath made man upright; but he 
hath sought out many inventions." All the noble prop- 
erties of his nature are to be ascribed to his original crea- 
tion : "God created man in his own image;" and all the 
virtues which now appear in him, are to be imputed to the 
gracious influence of that Good Being who made him. 
But to account for the littleness, meanness, weakness, and 
wretchedness, which now so frequently appear in our race, 
and shock our sensibilities, we are referred both to the 
original transgression, and to the actual sins of men. 

The truth is, man, by breaking away from under the 



SELF-GOVERNMENT. 



15 



moral government of God, has made himself a prey to the 
spiritual tyrants who rule him, and drive him to destruc- 
tion. But a way is opened in the Gospel, in which he 
may be delivered from those who rule over him, brought 
back to his God, and prepared by grace to govern himself : 
and to this he is encouraged in the text. 

Self-government is the subject. 

And let us inquire : — 

I. What is implied in ruling our spirits? 

II. What advantages are to result from thus 

GOVERNING OURSELVES? 

1 . What is implied in ruling our spirits ? 

The man who rules his own spirit, has his mind with- 
drawn from sinful and improper subjects. His medi- 
tations, studies, and imaginations, are directed to those 
things which are proper for a being possessing the powers 
by which God has distinguished him— -are consistent with 
his own highest interests, and suitable to the relations he 
holds with all other beings in the universe. His affections 
are detached from all forbidden objects, and united to all 
which it is proper for such a being to regard, in a degree 
suited to their natures, the obligations he is under to them, 
and the condition in which Providence has placed him. 
His passions and propensities are in proper subjection to 
reason, and to the rules of duty made known to him in the 
revealed will of God. His words and actions are governed 
by the same principles, and are employed to promote the 
grand objects for which the Creator sent him into the 
world, and endowed him with the faculties, which so won- 
derfully distinguish him from, and place him above, all 
other kinds of creatures on earth. 

Indeed, this implies that religious principles are fully 
established in the heart, carrying their salutary and benign 
effects through all its powers, and all the conduct of life. 
In a word, this involves obedience to all the divine 



16 



SELF-GOVERNMENT. 



commands. Thus spake our blessed Lord: " Thou shalt 
love the Lord thy God with all thy heart, and with all thy 
soul, and with all thy mind. This is the first and great com- 
mandment. And the second is like unto it, Thou shalt 
love thy neighbor as thyself." This is being a Christian, 
indeed, faithful in every relation ; and leading to observe 
that other precept of our Savior: "Therefore all things 
whatsoever ye would that men should do to you, do ye 
even so to them." 

But does the character of man, in its present state, ex- 
hibit a prevailing inclination to these pious affections, and 
to these righteous and benevolent practices ? No, this 
inclination is far from him. An inspired apostle consider- 
ing human beings in their natural state, unsanctified, and 
unrestrained by the gracious influence of Heaven, mani- 
fested in Christ Jesus our Lord, has solemnly declared, 
" There is none righteous, no, not one" 

How, then, are men to govern themselves ? They must 
know themselves — he that would rule himself must be 
acquainted with his own disposition and character. He 
must see the corruptions of that heart which is deceitful 
above all things, and desperately wicked — that pride, self- 
ishness, stubbornness and excessive love of sensual objects — 
that carnal mind which is enmity against God — all of 
which are opposed to the commands of reason and religion. 
He must perceive the criminal nature of past offenses, and 
be humble before God in sincere repentance for his inward 
depravity and outward transgressions. He must be ap- 
prised of his own weakness : that if he attempt to rule his 
own spirit by his own power, independently of help from 
above, his goodness will be as the morning cloud, and as 
the early dew it will go away. It was when the Jews had 
forgotten Jehovah, " and trusted in falsehood," that he 
said to them, " Can the Ethiopian change his skin, or the 
leopard his spots ? then may ye also do good, that are 



SELF-GOVERNMENT. 



17 



accustomed to do evil." Hence, so many in our day who 
have purposed to do well have failed in the attempt. 

It is necessary that he who would rule himself should 
realize the truth not only of our Savior's words, " Without 
me ye can do nothing ;" but, also, " that, when we were 
yet without strength" to rule ourselves, "in due time 
Christ died for the ungodly ;" and that he should have 
full confidence in the object of an apostle's faith, who said, 
"I can do all things through Christ who strengtheneth 
me." 

It is thus we attain a change of moral nature, the estab- 
lishment of a principle of holiness in the heart, the forgive- 
ness of sin, power from above to rule our own spirits, to 
conquer our spiritual adversaries, and to honor God in the 
world. It is allowed, indeed, that restraining grace oper- 
ates on the minds of those who have never been the sub- 
jects of a real change of heart. Under this influence many 
maintain a government over themselves, so far as to render 
them moral, benevolent, and, in many respects, useful; 
but it cannot be proved by the Scriptures, that any one is 
completely in possession of this self-government till he is 
born of the SpiriU Then he is in Christ, and becomes 
a new creature — the Son has made him free, and he is 
free indeed. 

Fallen man will never rightly rule himself till he comes 
under the government of the Redeemer. 

Till then he is alienated from the life of God, through 
the ignorance that is in him, because of the blindness of 
his heart. He is dead in trespasses and sins; wherein 
he walketh according to the course of this ivorld, accord- 
ing to the prince of the power of the air, the spirit that 
now worketh in the children of disobedience. He is in 
the snare of the devil, taken captive by him at his will. 
" The strong man armed keepeth his palace, and his goods 
are in peace." 

2* 



18 



SELF-GOVERNMENT. 



But God has been gracious unto man, and said, " De- 
liver him from going down to the pit: I have found a Ran- 
som ;" " The Son of Man came to give his life a ransom 
for many ;" " He tasted death for every man," that every 
man might have the opportunity of tasting salvation 
through his blood. 

By his death he conquered the enemies of God and 
man, and by his resurrection and ascension, " he led cap- 
tivity captive, and gave gifts unto men." 

The spirit of prophecy had foretold that the Messiah 
would be a King, a Prince, a Ruler — that through him the 
God of heaven should set up a kingdom that should stand 
for ever. In due time the Gospel of the kingdom pro- 
claimed the good news that Messiah, the Prince, had ap- 
peared — that he had made atonement and intercession for 
the transgressors — that the penitent, believing, guilty soul, 
might be pardoned. 

It first proclaimed that the kingdom of heaven, that is 
of the Messiah, was at hand ; and then, that it was estab- 
lished. It proclaimed liberty to the captives, and invited 
the slaves of sin and Satan to come and enjoy the liberty 
and blessings of the kingdom of God. It called them to 
come into a kingdom, whose citizens possessed righteous- 
ness, peace, and joy in the Holy Ghost. 

The same proclamation is now sounding through the 
world. And wherever men will submit to the terms of the 
Gospel, they shall become citizens in Zion ; subjects of 
the kingdom of the Messiah. They shall be delivered 
from the power of darkness, and translated into the king- 
dom of God's dear Son. 

The word of prophecy had declared, that in this king- 
dom its subjects should have the law of God written in 
their hearts : "After those days, saith the Lord, I will put 
my law in their inward parts and write it in their hearts." 
The holy principles of God's moral law are written in the 



SELF-GOVERNMENT. 



19 



new hearts of his redeemed, believing people. " Created 
anew in Christ Jesus unto good works," they have hearts 
to hate all sorts of sin, and to love their God, and to love 
their duty in all its branches. This new principle, or new 
nature — this grace of God in their hearts guards them 
against evil thoughts, tempers, passions, words, and works; 
and promotes in them all holy affections, and all the works 
of piety, justice, and mercy. And it is by this principle 
alone, that man is able rightly to rule his own spirit. This 
government of one's self is obtained by grace. The grace 
of God in Christ Jesus is the foundation of it, and with- 
out this grace no fallen being will ever govern himself to 
the acceptance of God who made him. But when this 
grace is received in the heart by faith, and preserved in a 
spirit of true obedience, man lives a new life. He can say 
with St. Paul, "I am crucified with Christ: nevertheless 
I live: yet not I, but Christ liveth in me: and the life 
which I now live in the flesh, I live by the faith of the Son 
of God, who loved me, and gave himself for me." And 
now, as this redeemed people are taken into Christ's king- 
dom, adopted into his family, have partaken of his nature, 
have become children of the King of Zion, and rule them- 
selves as he rules the Church, they are styled, " a royal 
priesthood, a holy nation, a peculiar people;" and it is 
said, they are "made kings and priests unto God," and 
that ''they shall reign on the earth." 

But, though this government of the redeemed soul is 
obtained by grace, though grace alone can give strength to 
maintain it, yet the Christian is still to give diligence to 
" ma ke his calling and election sure," lest he be " entangled 
again with the yoke of bondage !" And even now, it is 
only by a humble sense of his dependence on God, a firm 
resolution to do his will, a steadfast perseverance in watch- 
fulness and prayer, and a faithful application to all the 



20 



SELF-GOVERNMENT. 



branches of his duty, that he can "stand fast in the liberty 
wherewith Christ has made him free." 

II. What advantages are to result from thus 

GOVERNING OURSELVES? J 

We may answer as an apostle did with reference to 
another subject, " much every way." This course confers 
many blessings on every situation in life, and affords 
numerous advantages to men in all their concerns and 
relations. 

1. Great are the personal advantages. 

The individual who maintains this government over him- 
self, is in a state of peace in his own soul: "Being jus- 
tified by faith, he has peace with God through our Lord 
Jesus Christ." He is favored with a testimony from 
heaven that God loves him ; for " the love of God is shed 
abroad in his heart by the Holy Ghost, which is given unto 
him." He is delivered from those corroding anxieties and 
tormenting fears respecting the future events of life, to 
which many are subject, and by which so many are made 
miserable ; for now he puts his trust in God, and rests in 
an unshaken assurance that God will protect him, and 
order the changes of his state, so as shall be best suited to 
his present and future happiness. He is saved, also, from 
those sinful gratifications and excesses, by which, other- 
wise, soul and body might be prostrated ; and is conducted 
safely through the journey of life, in that manner which 
will best contribute to his present improvement and com- 
fort, and train him up for the hallowed joys of that place 
into which nothing impure can enter. 

Although the wise counsels of Heaven, which, to en- 
lighten the world by examples of Christian fortitude and 
patience, have permitted martyrs and other saints to suffer, 
may also call him to taste the cup of affliction ; yet he will 
find support and comfort in a consciousness of the presence 



SELF-GOVERNMENT. 



21 



and care of his heavenly Father, and in a firm belief " that 
all things work together for good to them that love God." 

He who rules himself is honored of God. They who 
walk humbly with God, being in subjection to the Father 
of their spirits, have a near access to him, and are styled, 
in the Scriptures, "kings and priests." Neither is it an 
inconsiderable advantage, that they are honored with the 
friendship and care of angels, and blessed with the fellowship 
of good men. As they are happy themselves, they are also 
a blessing to others : instead of corrupting their fellow- 
creatures by their example, they become the honored in- 
struments in the Divine hand, of shedding abroad the 
blessings of Heaven on mankind ; for they are the light 
of the world. These, my brethren, these are the faithful 
servants, whom God will accept, bless, and support in the 
day of death. These being delivered from the guilt and 
dominion of sin, shall not be afraid of the king of terrors ; 
the Sun of righteousness will illumine their path to a 
happier world ; holy angels will bear them to the mansions 
of rest; and there shall they remain for ever happy with 
the Lord. 

2. Great are the advantages of self-government in the 
relation between rulers and subjects. 

Under its influence, rulers properly estimate the origin 
and dignity of their authority. So far from presuming that 
the right to rule others is the effect of chance, or that it is 
an inherent right, or that it is merely the gift of the people 
independent of a higher power; they consider that they 
have derived it through the people from God; to whom 
they must ultimately render their account: "For there is 
no power but of God: the powers that be are ordained of 
God." Realizing the principles of ministers of God, they 
feel the force of their high obligations ; and far from trusting 
solely to human wisdom, which has led so many of the 
great and mighty men of the earth in the paths of cruelty 



22 



SELF-GOVERNMENT. 



and oppression, in all their deliberations, they consult the 
will of Him, who has intrusted them with this distinguished 
service, and to this will they reverently conform. "David, 
the son of Jesse, said, and the man who was raised up on 
high, the anointed of the God of Jacob, said, the Rock of 
Israel spake to me, He that ruleth over men must be just, 
ruling in the fear of God" 2 Sam. xxiii, 1-3. Such per- 
sonages, (especially in a country like this,) not esteeming 
themselves the masters, but the fathers of the people, and 
the ministers of God to them for good, perceive that the 
great object for which they are elevated above their brethren, 
is, to employ their superior talents, and order their com- 
manding example in such a manner, as shall best secure 
the happiness of those over whom they bear rule. Such 
rulers will faithfully perform the great duties of their 
stations — duties connected with the obligations into which 
they entered under the " oath of God" in a manner agree- 
able to the nature and design of their offices. Such are, 
indeed, a blessing to their country ; " not a terror to good 
works, but to the evil;" for, when the righteous are in 
authority the people rejoice. 

When the people are under the influence of the same 
principle, they obey their rulers, whether acting as legisla- 
tors, holding executive offices, or sitting in the place of 
judgment. A conviction that they rule their own spirits, 
will inspire a confidence, that they will enact equal laws, 
enforce their due execution, and dispense righteous judg- 
ment ; hence the people feel safe and happy in committing 
their dearest earthly interests to the direction of such rulers. 
Not disposed to unreasonable jealousies, or to magnify 
errors connected with public measures, which, through the 
imperfection of human judgment, will sometimes occur, or 
to imagine errors where they do not exist, the people have 
that prohibition of Heaven written on their hearts, "Thou 
shalt not speak evil of the ruler of thy people." And 



SELF-GOVERNMENT. 



23 



although men who have no rule over their own spirits, are 
unwilling to be ruled by others, saying with the aspiring 
Absalom, " O that I were made judge in the land, that 
every man who hath any suit or cause might come unto 
me, and I would do him justice !" — though such dema- 
gogues foment party contentions, raise clamors against their 
rulers, disturb the peace of society, and, in some measure, 
prevent the good effects of salutary laws, the people we 
have described are willing to be "subject to the higher 
powers," and yield a cheerful obedience. They regard 
their rulers, not merely as their brethren in the ordinary 
walks of life, but as the representatives of God ; and as the 
instruments of accomplishing his benevolent designs toward 
man, as a social being. They render, therefore, unto 
Caesar the things which are Csesar's; tribute to whom 
tribute is due; custom to whom custom; fear to whom 
fear; honor to whom honor. We may further remark, 
that however self-interest, popular opinion, or fear of pun- 
ishment may operate on some men, while under the public 
eye, inducing them to appear as the obedient subjects of 
salutary laws; yet experience has evinced that in general 
nothing but the influence of pure religion can secure this 
object. It operates on the heart, nips evil in the very bud, 
follows man into the secrecy of retirement, where human 
law is divested of its authority, and where no human judge 
can enter. There it inspects every motive, takes cognizance 
of every action, raises a tribunal in every breast, and pro- 
nounces sentence upon secret faults, as well as upon open 
offenses. Whatever despotism may accomplish on an un- 
cultivated, ignorant multitude, in securing obedience to law, 
yet, amongst an enlightened and free people, under a free 
and popular government, like this under which Heaven has 
placed us, we can expect obedience to our salutary laws, 
only in a degree proportionate to the prevalence of the 
heaven-born principle of self-government. 



24 



SELF-GOVERNMENT. 



And here, as the principles of law, and the wise designs 
of government, are carried into effectual operation, princi- 
pally, by righteous decisions in the judicial department; 
and, as the security of property, reputation, liberty, and 
even life itself, depends, in so great a degree, on the testi- 
monies given in courts of justice, we cannot too forcibly 
advert to the vast importance, absolute necessity, and pow- 
erful influence of this principle, in all who are admitted as 
witnesses before the ministers of justice. How can good 
government be maintained without courts of judicature to 
enforce the sanctions of law? How can these sanctions be 
justly distributed, in most cases, without evidence? What 
confidence can be placed in that evidence, if the witness 
who gives it has not the fear of God before his eyes ? But 
he who is under the influence of this principle, when he 
appeals to Him who searches the heart, for the truth of 
what he declares, calls on the omniscient God to take notice 
of what he says, and invokes his curse, and renounces his 
favor, if what is said, under the solemnity of an oath, be 
false — he, I say, is saved from that awful sin of perjury — 
a sin which, in the absence of this principle, has brought 
so much misery on the life of man, and sent so many souls 
to eternal perdition. Feeling his solemn bond, he speaks 
the truth, the whole truth, and nothing but the truth ; and is 
made an important instrument in establishing justice in the 
land ; in clearing and vindicating the innocent, and restrain- 
ing or condemning the guilty. On this point, I would take 
the liberty to bring to your recollection the sentiments of 
that great and good man, in whom we exult as the Father 
of his Country, and for whose memory every American 
cherishes the most lively sentiments of gratitude and vener- 
ation. " Of all the dispositions and habits which lead to 
political prosperity, religion and morality are indispensable 
supports. In vain would that man claim the tribute of 
patriotism, who would labor to subvert these great pillars 



SELF-GOVERNMENT. 



25 



of human happiness ; these firmest props of the duties of 
men and citizens. The mere politician, equally with the 
pious man, ought to respect and cherish them. A volume 
could not trace all their connections with private and public 
felicity. Let it simply be asked, where is the security for 
property, for reputation, for life, if the sense of religious 
obligation desert the oaths which are the instruments of 
investigation in courts of justice? And let us with caution 
indulge the supposition, that morality can be maintained 
without religion. Whatever may be conceded to the influ- 
ence of refined education, on minds of a peculiar structure, 
reason and experience both forbid us to expect, that national 
morality can prevail, in exclusion of religious principle." 
(Washington's Address to the People of America.) 

There is another benefit to the political interests of a 
country, arising from the principle of which we have been 
speaking, which highly deserves our notice. It is the 
answer of the prayers of a pious people, offered to the 
Supreme Disposer of events in behalf of their rulers and 
their country. However unbelief may operate on the minds 
of some men, in rendering them insensible to the blessings 
they receive in answer to prayer; yet, Xh^t fervent prayer 
is an instrument of procuring national, as well as individual 
blessings, is a truth supported by rational views of a super- 
intending Providence, and plainly declared throughout the 
Bible. Would Sodom have been spared had there been 
ten righteous, praying people in that city? Then we may 
believe that a holy people have a peculiar interest in the 
care of Heaven, and that their prayers are regarded in 
those dispensations of Providence by which their country is 
defended from storms of calamity, and by which blessings 
from above, in rich abundance, are poured upon it. So 
deeply are they impressed with a sense of the importance 
and utility of civil government, the responsibility of its offi- 
cers, the burdens they are called to bear, and the arduous 

3 



30 



SELF-GOVERNMENT. 



labors they have to perform ; and so solicitous are they that 
those officers may be enabled faithfully and usefully to dis- 
charge the duties of their high functions, that they find a 
pleasure in complying with that exhortation of the apostle, 
44 Pray for all that are in authority; that we may lead a 
quiet and peaceable life, in all godliness and honesty." 

To a community consisting of rulers and people, falling 
under the description now given, the words of Moses to 
the chosen tribes are justly applicable: "Happy art thou, 
O Israel; who is like unto thee, O people, saved by the 
Lord ! The eternal God is thy refuge, and underneath are 
the everlasting arms : and he shall thrust out the enemy 
from before thee." 

3. Great are the advantages arising from self-govern- 
ment in our religious relations. 

To view the subject particularly as it applies to ministers 
and hearers. The work of the ministry must be acknowl- 
edged by all who believe the truths of revelation, and hope 
for happiness beyond the grave, to be the most important 
in which fallible man can possibly engage. It extends, in 
its effects and consequences, beyond the limits of time, and 
involves the future happiness or misery of millions, by 
leading them to felicities or woes which baffle description. 

The political decisions of senates may afflict nations with 
calamity, or deliver them from it; but the good and evil 
which they administer must terminate with the present 
life. It is not so with the ministry of the Gospel. The 
effects which result from the faithful or unfaithful labors of 
those who stand forth as ministers of Christ, to persuade 
sinners to be reconciled to God, may, indeed, be perceived 
in every stage of human probation ; but they will become 
more conspicuous as life draws toward its close ; they will 
remain unextinguished at death, and assume in eternity a 
visible and permanent character. 

The man who engages in this solemn work, is accountable 



SELF-GOVERNMENT. 



27 



to God, not merely for his own soul, but becomes respon- 
sible also for the souls of those who have been com- 
mitted to his care. The sacred writings have guarded his 
office with the most awful sanctions. Both promises and 
denunciations conspire to keep alive his hopes and fears, 
by holding out, in the most pointed language, the rewards 
or punishments which await him in a future world. On 
the one hand, we are assured that " they who turn many to 
righteousness shall shine as the stars for ever and ever ;" 
while, on the other, we are clearly informed, that unfaithful 
watchmen shall have the blood of the people required at 
their hands. 

It is only when those servants of the Most High, whom 
he has commissioned to publish his purposes of mercy to 
the children of men, are truly under the influence of pure, 
Scriptural religion, that they will accomplish the work for 
which they have received their high commission. Then, 
their tempers and lives, both in public and private, are so 
far under the government of the wisdom from above, that 
their office is recommended to all who see or hear them. 
They live the religion they preach to others, and speak 
feelingly and persuasively of a religion which has full 
possession of their own souls. As their hearts are replen- 
ished with the very power of godliness, their ordinary con- 
versation partakes of its salutary influence, and is good for 
the use of edifying, and ministers grace to the hearers. 
However some who are called preachers, having no rule 
over their own spirits, may indulge themselves in pride, 
vanity, and ambition, to the grief of the people of God ; 
with these men it is far otherwise ; for they have learned 
of Him who was meek and lowly ; they have imbibed his 
spirit; hence others "take knowledge of them that they 
have been with Jesus." 

In view of this character, a prophet exclaimed, " How 
beautiful upon the mountains are the feet of him that 



28 



SELF-GOVERNMENT. 



bringeth good tidings, that publisheth peace ; that bringeth 
good tidings of good, that publisheth salvation, that saith 
unto Zion, thy God reigneth." Happy are the people 
favored with such a ministry. The ignorant are instructed, 
the wanderer is reclaimed, the vicious are reformed, and the 
hypocrite is convicted. The heart of the sinner is hum- 
bled, his sins are pardoned, and his soul is renewed. The 
weak are strengthened, the afflicted are comforted, the 
doubting and timid are enlightened, confirmed and embold- 
ened to confess their Lord, and the weary pilgrim is ani- 
mated, encouraged, and helped forward in the way to Zion. 
"The wilderness and the solitary place shall be glad for 
them ; and the desert shall rejoice, and blossom as the rose." 

Hearers of the Gospel, when of the same character, are 
ready to say, " Blessed is he that cometh in the name of 
the Lord." Though it must be acknowledged, that the 
influence of the public servants of Christ has been greatly 
diminished, and the success of the Gospel much hindered 
by the misrepresentations of some of their hearers, who 
are impatient under admonitions and reproofs, and become 
enemies of the cross ; yet there are hearers who rule their 
own spirits, and, yielding to the benign spirit of the Gospel, 
profit by its reproofs, and welcome the admonitions of a 
faithful minister. However painful it is to reflect on the 
hinderances cast in the way of the Gospel by false profes- 
sors of religion, at the same time, it is a subject of great 
consolation that there are so many, whose sincere piety and 
righteous example, as they are associated with the Gospel, 
are made powerful instruments of confirming the truth, and 
spreading the light of it through the world. 

The spirit of the Gospel is a spirit of charity. And, as 
far as it governs the hearts of the teachers and hearers of 
Christianity, it will exclude that spirit of bigotry, which 
has been the source of presumptuous judging, harsh cen- 
sures, and bitter railings of one sect against another. 



SELF-GOVERNMENT. 



29 



It will inspire such a brotherly affection, in all the 
branches of the true Church, that, "by this shall all men 
know that they are the disciples of Christ, because they have 
love one to another." And the more the ministers and 
professors of the religion of Christ are under the govern- 
ment of which we have spoken, the more powerfully and 
extensively the blessings of the Gospel will prevail among 
mankind, till the earth shall be filled with the knowledge 
of God, and all nations shall call the Savior blessed. 

4. Great are the advantages arising f rom self-govern- 
ment in oar social relations. 

Of all the associations formed in this life, that of the 
conjugal state is the most endearing, and the most important. 
But the happiness of this relation depends so much on the 
principle of self-government, that without a proper manage- 
ment, reciprocally, in the parties, of temper and conduct, 
the happiness contemplated will not be realized; but the 
connection itself will become an occasion of the most direful 
ills of life. Still when those who have formed this impor- 
tant relation, and taken upon themselves these solemn obli- 
gations, have learned to rule their own spirits, "to walk in 
all the commandments and ordinances of the Lord blame- 
less," they will realize the blessings of a happy union of 
kindred minds, and will aid each other in ruling their own 
spirits, and in preparing for higher enjoyments. 

Parents ruling their own spirits, will learn to "rule well 
their own house, having their children in subjection with 
all gravity." They will be solicitous not only for the tem- 
poral welfare of their children, but, also, for their spiritual 
and eternal happiness. 

Likewise, the rising members of a family thus educated, 
having learned to rule their own spirits, will study the 
things of peace and love — -will live together as brethren — 
will reciprocate acts of mutual justice and kindness, and 
will form such characters in the estimation of men, that the 
3* 



30 



SELF-GOVERNMENT. 



heads of such a family " shall not be ashamed, but they 
shall speak with the enemies in the gate." 

The good effects resulting from self-government through- 
out society in general, are too well known to need a minute 
illustration. A few observations shall suffice. Among 
men in the various connections of civilized life, this exhi- 
bition of the restraints and influence of correct principles 
not only directly promotes social happiness, but, through 
the influence of good examples, the bold transgressor and 
even the infidel are in some measure restrained; so that 
these are far less wicked than they would be, if these ex- 
amples were not before them. Dreadful indeed would be 
the state of our world, were there no examples of self- 
restraint and no influence of correct principles ! Self- 
government, in every relation, and under every circum- 
stance, will counteract the passions and appetites most 
subversive of human happiness. It breaks the ruthless 
fangs of fraud, and secures from the deadly gripe of its iron 
jaws, the rights of innocence and unsuspecting honesty. 
It wrests from the rapacious appetite of luxury the super- 
abundant gifts of Providence, and converts them into 
instruments of mercy to those destitute of daily bread, and 
into means of promoting religious, moral, and humane in- 
stitutions. It tames that unruly member, and chains in 
eternal silence the tongue of slander, which otherwise 
would be set on fire of hell, and would "set on fire the 
whole course of nature." It employs that noble gift for 
the great social purposes for which it was originally be- 
stowed. It dries up the poisoned streams of intemperance, 
and leads those thirsty souls who would pine and die under 
its malignant effects, to those salubrious waters " which 
make glad the city of God." It subdues those libidinous 
propensities, which, in so many instances, where this prin- 
ciple does not operate, drives multitudes of the children 
of Adam from the society of civilized man, to roam like 



SELF-GOVERNMENT. 



31 



herds through the dark and filthy places of the earth ; not 
considering that the dead are there, and that the guests 
who have gone before them are in the depths of hell. It 
fixes a sovereign check on pride, ambition, envy, jealousy, 
and resentment, which, unrestrained, would burst forth 
like so many flames from the regions beneath, and spread 
desolation and death through the earth. 

When princes, and senates, and the great among the 
nations shall generally yield to the rightful authority of this 
principle, it will put a stop to the career of War, that de- 
mon of darkness which has triumphed over the earth since 
the days of Nimrod, involving cities in flames, and coun- 
tries in ruins, depopulating the earth, and drenching it with 
the blood of the slain of all nations. Yes, brethren, self- 
government shall hush into perpetual silence " the thunder 
of the captains," the shouts of the conquerors, the wild, 
distracted cry of the vanquished, and the groans of the 
wounded and the dying in the field of carnage. Then, 
then, blessed be God, the nations "shall beat their swords 
into ploughshares, and their spears into pruning-hooks : 
nation shall not lift up sword against nation, neither shall 
they learn war any more." Then all the tribes of men 
shall raise a shout toward heaven, melodious as when 
angels sing, "Alleluiah ; for the Lord God omnipotent 

REIGNETH." 

IMPROVEMENT. 

h Let us reflect on the absolute necessity of ruling our 
* spirits. Without this there can be no virtue, no true re- 
ligion, no good government in the world, and no hope be- 
yond the grave. 

As the beauty of an agreeable object is more clearly per- 
ceived by contrasting it with its opposite ; as the advan- 
tages of a wisely organized, and well administered civil 
government, are more readily appreciated by considering 
them in contrast with the disadvantages of a state of anarchy ; 



32 



SELF-GOVERNMENT. 



so, the necessity of self-government, and the blessings 
attending it, will be more powerfully impressed on our 
minds by observing the evils arising from the want of it. 
And who can look into the history of man, or survey the 
present state of the world, without being grieved, and 
pained to the heart, by a view of the miseries arising from 
the absence of self-restraint ? — miseries, not only among the 
poor, the weak, the vulgar, and the ignorant, but among 
the opulent, the mighty, the polished, and the learned of 
our race. 

For mournful examples of these miseries, we need not 
go back to the sages, heroes, and statesmen of heathen an- 
tiquity, who enlightened the world with their science, made 
it tremble with their prowess, or chained the nations in 
obedience to their laws ; many of whom ruined them- 
selves or their countries by their private or public excesses. 
Nor need we direct your attention to those renowned per- 
sonages of the Hebrew nation, who, in the early part of 
their lives, were men of God, inculcating the principles of 
wisdom, and leading their people in the paths of virtue and 
piety, but who, afterward failing in vigilance, lost sight of 
their own principles, and fell into evils, which have trans- 
mitted their names, in disgrace, to succeeding generations. 
Their crimes are recorded in the Scriptures as monuments 
of human instability, as warnings to all who come after 
them of the dangerous tendency of an ungoverned spirit, 
and as irresistible arguments of the fidelity of those who 
wrote the sacred records. Neither is it necessary that I 
should turn your attention to the present nations of Europe. 
It may sufficiently humble us to notice the effects of moral 
disease in our own country. We are happy, indeed, in be- 
lieving that our forms of government, and the degree of 
information and virtue among our citizens, will, generally, 
guard against elevating to places of honor and trust, men 
of ungoverned passions, seeking their own aggrandizement 



SELF-GOVERNMENT. 



S3 



and not the public good ; or if at any time deceived by 
the Absaloms of the day, the exercise of elective rights 
will speedily reduce such to a private station. But after 
acknowledging all the advantages we enjoy, and all the vir- 
tue there is among us, there is yet cause of bitter lamen- 
tation. Alas ! fatal instances often occur even within our 
favored country, when the hearts of families are wrung 
with anguish, and our towns are crowded with a population 
enervated by intemperance. Alas ! language would fail 
should I attempt to speak of the thousands of evils result- 
ing from that curse of our country, the excessive use of 
ardent spirits. Look yonder: see that hapless mother and 
those forlorn children, whom nature intended for better 
days ; and whose prospects, perhaps, were once as flatter- 
ing as those of your families: see them in yonder hovel, 
shivering with the cold of winter and half consumed by 
hunger ! Where is the husband 1 Where is the father ? 
Ah! he is spending his time, and wasting his earnings, 
with a rabble of idlers and spendthrifts in the temple of 
Bacchus ! Hark ! what means that deep, long moan you 
just heard from a broken-hearted parent ? Alas ! his youth- 
ful son, who had twined around his heart — once the joy 
and hope of his life — has degenerated from the principles 
of his education, and wandered by degrees, till at length 
he has fallen a victim to intemperance, or to vicious com- 
pany, and committed desperate deeds, which have involved 
him in ruin, and the family in disgrace and sorrow. 

To what can we attribute the crime of the duelist, but to 
a want of rule over his own spirit? Why have statesmen, 
and counselors, and heroes, fallen among the dead in those 
sanguinary conflicts ? And why were their antagonists 
stained with the blood of their brethren, and their country 
called to weep over the premature loss of those highly 
distinguished among her sons ? Ah ! Solomon has given 
us the answer: "He that hath no rule over his own 



34 



SELF-GOVERNMENT. 



spirit, is like a city that is broken down, and without 
walls." 

Here we ought to notice another alarming evil, I mean 
the frequent occurrence of fraud and flagrant impositions 
upon the honest and industrious — an evil which is destroy- 
ing all confidence, loosening the foundation of private rights 
and property, and shaking the security of social intercourse. 

2. This subject should impress on our minds the obli- 
gations we are under, not only to govern ourselves by the 
rules of religion and virtue, but, also, to employ the abil- 
ities God has given, and the means he has put into our 
hands, to influence our fellow-men in this only safe and 
truly honorable course. 

Notwithstanding the views we have been called to take 
of sin and misery in our country, we have reason to be 
thankful that piety and morality are far from being extinct. 
We would be grateful to the God of our fathers, that our 
principles of civil government are so favorable to the pro- 
motion of Christian principles and duties. Neither would 
we be forgetful that the example of a large portion of our 
rulers is of such a character as to excite respectful atten- 
tion to these great subjects. Nor would we withhold from 
the friends of God and man, those congratulations which 
are merited by the extraordinary exertions recently made 
in this country to promote the diffusion of truth, and all the 
leading objects of Christian benevolence. 

But much yet remains to be done, and much must be 
done, or poverty and ruin will overspread our country. 

This wicked world must be reformed and converted to 
God, or millions of human souls will go down to eternal 
perdition. The friends of God and man must arise in the 
strength of their great Redeemer, and exert themselves in 
this glorious enterprise. 

The grand instrument by which this gracious work is to 
be accomplished, is the word of God. That instrument is 



SELF-GOVERNMENT. 



35 



in your hands, and the principles of it must be diffused 
through the community, and extended all over the world. 
Parents must teach their children, masters their servants, 
school-teachers their pupils, and Christians their friends 
and neighbors, the fear of the Lord. The numerous be- 
nevolent and Christian societies, which have for their object 
the conversion of mankind, must go on in their labors of 
love, and increase in their benign operations, till the world 
is evangelized. 

The Gospel of the kingdom must be preached through 
all nations, and the Gentiles must be enlightened, and 
brought to bow to the Prince of Peace. Let its messen- 
gers rise higher and higher into the spirit of their heavenly 
mission ; let them spread abroad through the tribes of the 
earth, bearing the glad tidings of salvation, till the "people 
who sit in darkness and in the region and shadow of death 
shall see a great light," and place themselves under the 
government of the Son of God. All who love our Lord 
Jesus Christ must "pray for the peace of Jerusalem," 
and cease not, " until the righteousness thereof go forth 
as brightness, and the salvation thereof as a lamp that 
burnetii." 

The promise is gone forth, " Ask of me, and I shall give 
thee the heathen for thine inheritance, and the uttermost, 
parts of the earth for thy possession." "The heathen," 
the infidel, and the skeptic " may rage, and the people 
imagine a vain thing," but the work of the Messiah will go 
on, and his conquests and kingdom shall be extended, till 
the King of Zion shall reign over all nations. " Of the 
increase of his government and peace there shall be no end, 
upon the throne of David, and upon his kingdom, to order 
it, and to establish it with judgment and with justice from 
henceforth even for ever. The zeal of the Lord of hosts 
will perform this." 

This earth was never made for sin and Satan ; they are 



36 



SELF-GOVERNMENT. 



intruders and rebels on ii — they have no right in it, and 
Messiah, the Prince, will yet drive them from it. Neither 
are the men who serve sin and Satan to remain here in 
rebellion for ever: if they will not submit to the Prince 
Emanuel, "they shall be broken with a rod of iron — they 
shall be dashed in pieces like a potter's vessel." They 
"shall be driven away in their wickedness," and chained 
down in the bottomless pit with "the dragon, that old ser- 
pent, which is the devil, and Satan," who deceived them; 
but the earth shall be the Lord's, and he shall be the Gov- 
ernor, and shall have millions of holy and happy people 
to serve and honor him in it. " He shall have dominion, 
also, from sea to sea, and from the river unto the ends of the 
earth. They that dwell in the wilderness shall bow before 
him ; and his enemies shall lick the dust. The kings of 
Tarshish and of the isles shall bring presents: the kings 
of Sheba and Seba shall offer gifts. Yea, all kings shall 
fall down before him: all nations shall serve him." 

What a happy world shall this then be, when the accuser 
of the brethren shall be cast down — when sin that brought 
death into our world shall be driven far from it! The 
righteous shall then no longer be vexed with the filthy con- 
versation of the wicked. The abominations which now 
scourge the world, shall no longer be seen or heard, nor 
their dreadful consequences torment the inhabitants of the 
earth. " The wolf, also, shall dwell with the lamb, and the 
leopard shall lie down with the kid; and the calf and the 
young lion and the fatling together; and a little child shall 
lead them. And the cow and the bear shall feed ; their 
young ones shall lie down together; and the lion shall eat 
straw like the ox. And the sucking child shall play on the 
hole of the asp, and the weaned child shall put his hand on 
the cockatrice's den. They shall not hurt nor destroy in 
all my holy mountain ; for the earth shall be full of the 
knowledge of the Lord, as the waters cover the sea." 



FUNERAL DISCOURSE. 



37 



SERMON II. 

BY REV. BEVERLY WAUGH, D. D., 

ONE OF THE BISHOPS OF THE METHODI3T EPISCOPAL CHURCH. 

A FUNERAL DISCOURSE 

ON THE DEATH OF EEY. ROBERT R. ROBERTS, SENIOR BISHOP OF THE 
METHODIST EPISCOPAL CHURCH; DELIVERED IN LIGHT- 
STREET CHURCH, BALTIMORE CITY, ON 
THURSDAY, MAY 18, 1843. 

"Be thou faithful unto death, and I will give thee a crown of life," 
Rev. ii, 10. 

Brethren of the Ministry and Fellow-Chris- 
tians: — In the midst of general joy and rejoicing through- 
out our wide-spread connection, on account of the un- 
paralleled success with which it has pleased God to 
crown the united labors of our preachers and people 
during the past twelve months, we have been suddenly 
called to sorrow and mourning. A chief minister, late at 
the head of the hundreds of thousands of our Israel, has 
been removed from our sight and service. The venerable 
Roberts, senior bishop of the Methodist Church is no 
longer on earth. On Sunday, the 26th day of March 
last, he bade adieu to terrestrial scenes, and immediately 
hailed those of celestial glory and blessedness, with which 
he will henceforth become more and more conversant for 
ever and ever. The demise of such a man as Bishop 
Roberts, might well be the occasion of a momentary 
pause in our shouts of halleluiahs ; but let no unbelieving 
sadness mar the sacredness of the hour in which we per- 
form appropriate services in connection with our recent 
bereavement. Our sorrow is not that of those " who have 
no hope." For him to have lived would have been 
"Christ," but "to die" has, indeed, been gain to him; he 
having departed to be with Christ, which is far better than 
his continuance in the body. We have good and valid 
reasons for believing that Robert R. Roberts was "faithful 

4 



33 



FUNERAL DISCOURSE ON THE 



unto death," and that his divine Master has already placed 
on his triumphant brow the " crown of life." Our lamen- 
tations, therefore, Christian brethren, should be mitigated 
by commingling with them sentiments of pious resignation, 
and feelings of chastened praise, like those which were so 
impressively and sweetly expressed by an ancient servant 
of God under sore bereavements, and at a time of great 
domestic affliction : " The Lord gave, and the Lord hath 
taken away ; blessed be the name of the Lord." Dear to 
us as was our beloved Superintendent, who was venerable 
alike for character, office, and age, we ought rather to 
rejoice and give thanks that he was so long spared to go in 
and out before us, than to grieve that he has 
" His body with his charge laid down, 
And ceased at once to work and live." 

The sacred text which has been quoted on this funeral 
occasion, is rich in theology and instinct with promise and 
hope. The whole science of Christianity, in theory, in 
experience, and in practice, is included in the first clause 
of that part of the verse which has been read in your 
audience, "Be thou faithful unto death," and its blessed 
results in eternity, are rendered indubitably sure by the 
promise of its immutable Author, as set forth in the em- 
phatic words of the second part of our text, "I will give 
thee a crown of life." The original application of the 
words now under consideration, was to the angel or pastor 
of the Church of Christ at Smyrna, and, through him, to 
"the flock over the which the Holy Ghost had made him 
an overseer." Some commentators have said, that the 
chief minister, to whom this portion of the Apocalypse 
was addressed, was the celebrated Polycarp, who, at a very 
advanced age, suffered martyrdom, during the fourth gen- 
eral persecution under an edict of Pagan Rome. Of this 
venerable man of God and minister of Jesus Christ, it 
has been recorded, that, when brought before his judge, 



DEATH OF REV. ROBERT R. ROBERTS. 39 

and commanded to blaspheme and abjure Christ, he firmly 
answered, " Eighty and six years have I served him, and 
he never did me wrong; how then can I blaspheme my 
King who hath saved me?" He was then adjudged to the 
flames, and suffered cheerfully for Christ his Lord and 
Master. It ought, however, not to be concealed that there 
are other expositors and chronologists, who place the mar- 
tyrdom of Polycarp fifty years later than the period em- 
braced in our text. In connection with the present use of 
this portion of the holy Scriptures, it is not at all impor- 
tant to know whether it was Polycarp or a minister of 
earlier date, to whom these words first came. They are 
as full of "grace and truth" at this day as they were in 
the first century, and as applicable to the faithful ministers 
of our Lord Jesus Christ at the present time as in any age 
preceding. Believing "that whatsoever was written afore- 
time, was written for our learning, that we, through pa- 
tience and comfort of the Scriptures, might have hope," I 
have not hesitated to select this passage of the New Testa- 
ment as being well calculated to conduct us to profitable 
reflections, and not inappropriate to the solemn occasion on 
which we are convened. 

Two views are presented by our text, to which your 
attention is affectionately solicited. They are, 

I. The inculcation of a most important duty ; and, 

II. The inducement to its performance. 

I purpose to make only a few brief remarks on the sub- 
ject thus announced, and then proceed to give a short bio- 
graphical sketch of the venerable man whose memory we 
cherish, and whose virtues we embalm in our hearts ; thus 
remembering him who had the rule over us, and who 
spoke to us the word of God, following his faith, consider- 
ing the end of his conversation " Jesus Christ, the same 
yesterday, and to-day, and for ever." 

I. The important duty here inculcated is fidelity ; fidelity 



40 



FUNERAL DISCOURSE ON THE 



maintained throughout the whole period of our probation: 
"Be thou faithful unto death." There is in this Divine 
precept great conciseness, indeed; but it is very com- 
prehensive and emphatic, embracing the principles and 
practice of fidelity in the various relations which we sus- 
tain to God and man. By analyzing the duty here en- 
joined, we shall find it to consist of principles and prac- 
tices so naturally and inseparably united, that without the 
combined action of both, the duty cannot be performed. 
The principles of Christian fidelity are deeply seated in 
the moral constitution, controlling and commanding the 
issues of the heart. The conduct thence resulting, is their 
practical exhibition in actual life. But what are the princi- 
pal items which enter into the composition of the duty 
here inculcated ? They are, 

1. The principles and practice of fidelity to God. Here 
we lay the foundation of all moral excellence in man, be- 
lieving that 

"A foe to God was ne'er true friend to man." 
The essential, vigorous principles of fidelity to God, are 
faith and love. True piety may be compounded of other 
principles likewise, which, however, on this occasion need 
not be specified, especially when it is considered that they 
are subordinate to the two vital principles named, and may 
be regarded as the result of their previous existence and 
operation. Faith, as a principle of Christian experience 
and practice, is, by the apostle Paul, defined to be, "the 
substance of things hoped for, and the evidence of things 
not seen." On this quotation from the Epistle to the 
Hebrews, Dr. Adam Clarke has the following critical 
and judicious note: "Faith is the subsistence of things 
hoped for; the demonstration of things not seen." The 
Greek word which we translate substance, signifies sub- 
sistence — that which becomes a foundation for another 
thing to stand on. And the word which our translators 



DEATH OF REV. ROBERT R. ROBERTS. 41 

have rendered evidence, signifies such a conviction as is 
produced in the mind by the demonstration of a problem, 
after which demonstration no doubt can remain, because 
we see from it that the thing is ; that it cannot but be ; that 
it cannot be otherwise than it is, and is proved to be. Such 
is the faith by which the soul is justified; or, rather, such 
are the effects of justifying faith. On it subsists the peace 
of God, which passeth all understanding, and the love of 
God is shed abroad in the heart, where it lives by the Holy 
Ghost. At the same time, the Spirit of God witnesses 
with their spirits who have this faith, that their sins are 
blotted out; and this is as fully manifest to their judgment 
and conscience as the axioms, " A whole is greater than 
any of its parts ;" " Equal lines and angles being placed 
on one another, do not exceed each other." Of faith, as 
it is instrumental in our justification and sanctifi cation, I 
will quote the words of one of the ablest theologians of 
the present century. I mean the intellectual and devout 
Watson. He remarks : " Faith, in Scripture, is presented 
to us under two leading views : the first is that of assent, 
or persuasion ; the second, that of confidence, or reliance. 
The former may be separate from the latter, but the latter 
cannot exist without the former. Faith, in the sense of an 
intellectual assent to truth, is, by St. James, allowed to 
devils. A dead, inoperative faith, is, also, supposed, or 
declared, to be possessed by wicked men, professing Chris- 
tianity ; for our Lord represents persons coming to him at 
the last day, saying, « Lord have we not prophesied in 
thy name?' &c. ; to whom he will say, * Depart from me; 
I never knew you.' 2. The faith which is required of us 
as a condition of salvation, always includes confidence, or 
reliance, as well as assent, or persuasion. That faith by 
which the < elders obtained a good report ' was of this char- 
acter : it united assent to the truth of God's revelations with 

a noble confidence in his promise: 'Our fathers trusted 

4* 



42 



FUNERAL DISCOURSE ON THE 



in thee, and were not confounded.' All the instances 
of faith in the persons miraculously healed by Christ, 
were, also, of this kind : their faith was belief in his 
claims, and, also, confidence in his goodness and power. 

3. That faith in Christ which, in the New Testament, is 
connected with salvation, is clearly of this nature ; that is, 
it combines assent with reliance, belief with trust : ' What- 
soever ye ask the Father in my name,' that is, in depend- 
ence upon my interest and merits, 'he shall give it you.' 
Christ was preached both to the Jews and Gentiles as the 
object of their trust, because he was preached as the only 
sacrifice for sin ; and they were required to renounce their 
dependence upon their own accustomed sacrifices, and to 
transfer that dependence to his death and mediation: and 
' in his name shall the Gentiles trust.' He is said to be 
set forth as a propitiation, 'through faith in his blood;' 
which faith can neither merely mean assent to the histori- 
cal fact that his blood was shed by a violent death, nor a 
mere assent to the general doctrine that his blood had an 
atoning quality ; but as all expiatory sacrifices were trusted 
in as the means of propitiation, both among Jews and Gen- 
tiles, faith, or trust, was now to be exclusively rendered to 
the blood of Christ, as to the divinely appointed sacri- 
fice for sin, and the only refuge for the true penitent. 

4. To the most unlettered Christian this, then, will be very 
obvious, that true and saving faith in Christ consists both 
of assent and trust; but this is not a blind and super- 
stitious trust in the sacrifice of Christ, like that of the 
heathens in their sacrifices, nor the presumptuous trust of 
wicked and impenitent men, who depend on Christ to save 
them in their sins ; but such a trust as is exercised according 
to the authority and direction of the word of God ; so that 
to know the Gospel in its leading principles, and to have a 
cordial belief in it, is necessary to that more specific act of 
faith which is called reliance, or, in systematic language, 



DEATH OF REV. ROBERT R. ROBERTS. 



43 



fiducial assent. The Gospel, as the scheme of man's 
salvation, declares that he is under law ; that this law of 
God has been violated by all ; and that every man is under 
sentence of death. Serious consideration of our ways, 
confession of the fact, and sorrowful conviction of the evil 
and danger of sin, will, under the influence of divine 
grace, follow the cordial belief of the testimony of God, 
and we shall then turn to God with contrite hearts and 
earnest prayers and supplications for his mercy. This is 
called ' repentance toward God ;' and repentance being 
the first subject of evangelical preaching, and then the 
injunction to believe the Gospel, it is plain that Christ is 
only immediately held out, in this divine plan of our 
redemption, as the object of trust, in order to forgiveness, 
to persons in this state of penitence and under this sense of 
danger. The degree of sorrow for sin, and alarm upon 
this discovery of our danger as sinners, is nowhere fixed 
to a precise standard in Scripture ; only it is supposed 
everywhere, that it is such as to lead men to inquire earn- 
estly, ' What must I do to be saved V and with earnest 
seriousness to use all the appointed means of grace, as 
those who feel that their salvation is at issue ; that they are 
in a lost condition, and must be pardoned or perish. To 
all such persons, Christ, as the only atonement for sin, is 
exhibited as the object of their trust, with the promise of 
God, that ' whosoever believeth in him shall not perish, 
but have everlasting life.' Nothing is required of such 
but this actual trust in, and personal apprehension, or 
taking hold of, the merits of Christ's death as a sacrifice 
for sin; and upon their thus believing they are justified; 
their 'faith is counted to them for righteousness,' or, in 
other words, they are forgiven." After giving what ap- 
peared to him this plain Scriptural representation of the 
doctrine of faith, Mr. Watson adds: " We may infer from 
it, (1,) that the faith by which we are justified is not a 



44 



FUNERAL DISCOURSE ON THE 



mere assent to the doctrines of the Gospel, which leaves 
the heart unmoved and unaffected by a sense of the evil 
and danger of sin, and the desire of salvation, although it 
supposes this assent; nor (2) is it that more lively and 
cordial assent to, and belief in, the doctrine of the Gospel, 
touching our sinful and lost condition, which is wrought in 
the heart by the Spirit of God, and from which springeth 
repentance, although this must precede it; nor (3) is it 
only the consent of the mind to the method by which God 
justifies the ungodly by faith in the sacrifice of his Son, 
although this is an element of it; but it is a hearty con- 
currence of the will and affections with this plan of sal- 
vation, which implies the renunciation of every other ref- 
uge, and an actual trust in the Saviour, and personal appre- 
hension of his merits ; such a belief of the Gospel by the 
power of the Spirit of God as leads us to come to Christ, 
to receive Christ, to trust in Christ, and to commit the keep- 
ing of our souls into his hands, in humble confidence of his 
ability and willingness to save us." This principle of faith 
apprehending the merit of the sacrificial death of the Lord 
Jesus Christ, and trusting exclusively and constantly therein 
for acceptance with God, is in intimate and close connection 
with love, that other great principle of Christian fidelity 
which has been named, of which I shall presently speak 
more at large. The vital connection of these graces is 
clearly set forth by the apostle, where he says, " For in 
Christ Jesus neither circumcision availeth any thing nor 
uncircumcision, but faith, which worketh by love." It is 
by faith that the Christian lives and holds communion with 
God, and by faith he walks in the path of obedience, as 
"seeing him who is invisible." Faith is demonstrated by 
works of its own production, without which it would be 
dead, " being alone." When, in penitential sorrow, the 
awakened sinner anxiously inquires, what he " must do to 
be saved?" faith conducts to "the Lamb of God, who 



DEATH OF REV. ROBERT R. ROBERTS. 



45 



taketh away the sin of the world," " in whom he finds 
redemption through his blood, even the forgiveness of sins, 
according to the riches of his grace ; and being justified by 
faith, he has peace with God, through our Lord Jesus 
Christ, by whom, also, he has access by faith into the 
grace wherein he stands and rejoices in hope of the glory 
of God." It is then, also, that " the love of God is shed 
abroad in his heart by the Holy Ghost, which is given unto 
him;" and the Holy Spirit himself beareth witness with 
his spirit that he is a child of God. Consequent upon 
this great real, and relative change in the case of the truly 
converted man, he realizes in his heart the principle of 
love, which may not be improperly denominated the 
essence of the Christian religion. 

A few observations only will suffice to justify this 
remark. When on earth, our divine Master was, by one 
of his hearers, thus interrogated, " Master, which is the 
great commandment in the law?" His reply was, "Thou 
shalt love the Lord thy God with all thy heart, and with 
all thy soul, and with all thy mind. This is the first and 
great commandment. And the second is like unto it, Thou 
shalt love thy neighbor as thyself. On these two com- 
mandments hang all the law and the prophets." Again : 
our Saviour in furnishing a criterion by which his followers 
were everywhere and always to be ascertained, said, " By 
this shall all men know that ye are my disciples, if ye have 
love one to another." Thus are we impressed with the 
necessity and importance of love as a principle of Chris- 
tian fidelity. Love, when God is its object, must be the 
supremacy of the heart's affection, purified, and sanctified, 
and wholly concentred in God. When man is the object 
loved, the sentiment should be that of kindest sympathy 
and benevolent regard. When Christians are the objects 
of love, the feeling should be that of complacency and 



46 



FUNERAL DISCOURSE ON THE 



delight, drawing each to the other in the fellowship of the 
Gospel, and uniting all in the bonds of Christ. 

2. The principles of living faith and active love, dwelling 
in the hearts of Christians , will produce, in their practical 
deportment, fidelity to God and faithfulness to man. God 
will be served with fidelity according to the rule of that 
service which he has given in his holy word. There will 
be a practical exhibition of piety distinctly marking and 
pointing out the faithful servant of God, as was seen in the 
histories of Enoch, Job, Abraham, Daniel, and others of 
Old Testament record, and Peter, John, Paul, and their 
coadjutors in the cause of early Christianity; in whom 
neither time, nor place, nor circumstance, produced any 
abatement from the steady, practical faithfulness to God — 
to his Church — and to the world. 

3. The duty here inculcated includes faithfulness to our 
fellow-beings in the several relations we bear to them. As 
members of the great family of mankind dispersed abroad 
throughout the earth, we are to cherish the sentiment of 
philanthropy, and always be ready to improve the moral 
and intellectual condition of the world, as far as practicable ; 
especially should we exert ourselves to give the word of 
God and a Gospel ministry to the millions of our race 
who are shut up in Pagan darkness and Mohammedan delu- 
sion. In the department of civil government, Christians 
ought to be faithful; observing, obeying, maintaining, and 
preserving the constitution and laws under which they 
live — sacrificing partisan feelings for the general good. As 
related to the Church, Christians must be faithful in their 
efforts to maintain the purity of its doctrines, the soundness 
of its experience, and the wholesomeness of its discipline. 
The great object to be secured is the prosperity of the 
cause of Christ, until the nations of the earth from east to 
west — from north to south, shall own Messiah as their Re- 



DEATH OF REV. ROBERT R. ROBERTS. 



47 



deemer — Saviour — Lord. In the domestic circle, let the 
integrity of Christian principles, and the strictness of 
Christian fidelity, be maintained on the part of husband and 
wife, parents and children, brothers and sisters, masters 
and servants ; all uniting in efforts to please, improve, and 
promote the welfare of each other, so as to render life 
available for good to its utmost capability. O how much 
more of goodness and happiness there might be in our poor 
world, if there was more faithfulness to God and man in 
the earth ! 

4. As a concluding remark on the duty enjoined in our 
text, let it be remembered that our fidelity must be perpetu- 
ated through life. We must never be " weary in well- 
doing:" until death we must prosecute the great work of 
Christian faithfulness, unmoved by any scenes of trial or 
of difficulty through which we may be called to pass. 
Whatever opposition may be made by devils or men, we 
must, by grace, overcome all, and "be steadfast and un- 
movable, always abounding in the work of the Lord." 

Having submitted to your consideration various remarks 
on the duty of being " faithful unto death," I come now, in 
the second place, to notice the inducement to perform it. 

II. Reward is the great inducement presented by our 
adorable Lord and Master : " I will give thee a crown of 
life.''' 1 Let it not be said that this is a mercenary considera- 
tion which should not have influence on Christians, who 
ought to be supposed to love and pursue goodness for its 
own sake. The doctrine of disinterested benevolence is of 
great beauty in theory. It is true to an infinite extent in 
its application to the Deity ; but in regard to created intelli- 
gences, I see not how it can apply to them, except with 
great restriction and qualification. Nothing is clearer than 
that it does not belong to man, who. being constitutionally 
a creature of hopes and fears, is influenced by promise to 
the pursuit of virtue, and by threatening he is deterred 



48 



FUNERAL DISCOURSE ON THE 



from the practice of vice. In the very nature of things, no 
man can be good without being benefited by it. Nor can 
any one be wicked without being injured by it. I would 
ask, whence came this constitution? and for what purpose ? 
Is it not according to the ordination of Heaven ? And was 
it not intended to secure every auxiliary to virtue, and 
every opposition to the indulgence of vice? The question, 
however, may be considered as conclusively settled by the 
promise of our Lord Jesus Christ as set forth in the text 
now under discussion. He who knows what man is, best 
knows what is suitable for man. Let, then, the full extent 
of the inducement offered in the promise of "a crown of 
life," as far as we can apprehend it, be seen and felt. The 
glorious reward of the faithful Christian, although future, 
is nevertheless certain. It will be given at the proper 
period, and will, therefore, have a commencement; but it 
will never end. But what is this future reward? It is 
not possible for human language to describe it. "Eye 
hath not seen, ear hath not heard, neither have entered into 
the heart of man the things which God hath prepared for 
them that love him." .God has, indeed, revealed them 
unto us, but even this revelation speaks of the glory of the 
inheritance of the saints as a "far more exceeding and 
eternal weight of glory." Our heavenly Master, in the 
promise which our text records, employs a figure which is 
at once expressive and impressive: it is a crown — a crown 
of life, differing in this respect from the crowns of earth, 
which are sometimes procured by the most wanton sacrifice 
of life, and often entail death on those whose heads they 
adorn, either by the destroying cares and solicitudes of 
royalty, the violent outbreaks of the populace, or the 
intrigues of the wicked aspirants to a throne. The striking 
figure of " a crown of life " is well calculated to give us a 
general idea of the blessedness and glory of the heavenly 
state. It is life in triumph and exaltation ! It is existence 



DEATH OF REV. ROBERT R. ROBERTS. 



49 



in glorious perpetuity! It is the ceaseless and uninter- 
rupted enjoyment of the bliss of heaven, in its hallowed 
society and divine employments, for ever and for ever ! 
In view of this heavenly state, and heavenly place, the 
apostle Paul, in victorious and rapturous strains, made 
his last record of the triumphs of his faith in Christ: "For 
I am now ready to be offered, and the time of my departure 
is at hand. I have fought a good fight, I have finished my 
course, I have kept the faith; henceforth there is laid up 
for me a crown of righteousness, which the Lord, the 
righteous Judge, shall give me at that day, and not unto me 
only, but unto all them, also, who love his appearing." 

I will add one more remark on this part of our subject. 
Eternal life, eternal bliss, and eternal glory, are all the gifts 
of Christ: "Be thou faithful unto death, and I will give 
ihee a crown of life." The gratuity of the heavenly 
reward is one of its most interesting features, not only 
because the reward of merit, strictly speaking, would be 
far less glorious, (for what must be the character of the 
reward which can be deserved even by a faithful Chris- 
tian?) but because it is the munificent gift of Christ, who, 
in rewarding his people, exhibits the amplitude of a divine 
benefactor. The value of the gift is enhanced by the 
giver. Such, and infinitely more, is the inducement offered 
in the text, to the performance of the duty therein enjoined. 
Can you ask for any thing more ? Do you desire any 
thing stronger? Then be faithful until your death, and all 
will be well for evermore. Thus it was with that blessed 
man whose recent demise has been the occasion of these 
services. Who can doubt that Bishop Roberts was "faith 
ful unto death," and that he has gone to receive the " crown 
of life?" 

Your attention will now be invited to a brief sketch of 
the history of our deceased Superintendent. He was born, 
August 2, 1776, in Frederick county, Md., and was the 

5 



50 



FUNERAL DISCOURSE ON THE 



ninth child of Robert and Mary Roberts. Of his parents, 
I have not been able to procure any other information, 
than that in the year 1785 they removed to Ligonier Valley, 
Westmoreland county, Pa., their son Robert being at that 
time between eight and nine years old. His father, who 
was a cultivator of the soil, trained him to the art of hus- 
bandry. It is highly probable that neither the means nor 
the location of Mr. Roberts, admitted of any tuition of his 
son beyond that of the common country schools of the day. 
His mind was early turned to the absorbing subject of 
religion, and when he reached the fifteenth or sixteenth 
year of his age he united himself with the Methodist Epis- 
copal Church, and at, or about the same time, he embraced 
the religion of Christ. Active and enterprising, while yet 
a youth under twenty years of age, he went, in company 
with four other young men, into that part of Pennsylvania 
then called Shenango, but now known as Mercer county. 
It was then in a wilderness state ; and he there erected his 
cabin, commenced felling the forest and prepared to culti- 
vate the newly cleared land. The necessities of his situa- 
tion in this new location, led to the formation of habits of 
endurance and expertness as a hunter, the benefit of which 
he found in more than one instance in later life, when his 
pursuit of "the lost sheep of the house of Israel" was 
associated with scenes of the waste wilderness, as well as 
with those of "the city full." In the winter of 1798 he 
was married to Elizabeth Oldham, daughter of Thomas 
and Harriet Oldham, of York county, Pa. This venerable 
lady yet lives: but neither son nor daughter perpetuates 
their name — they were without offspring. It is said, that 
from the time of his conversion, he was much exercised on 
the subject of the Gospel ministry. He, however, had 
such views of the sacredness and awfulness of this work, 
and such consciousness of his deficiency of suitable qualifi- 
cations for its performance, that he long withstood the 



DEATH OF REV. ROBERT R. ROBERTS. 



51 



solicitation of Christian friends to exercise those gifts in 
public, with which the great Master had endowed him. 
But when fully convinced that a dispensation of the Gos- 
pel had been committed unto him, he conferred not longer 
with flesh and blood. He preached his first sermon about 
the close of the year 1801. He was admitted on trial in 
the Baltimore annual conference in April, 1802. Having 
performed the duties of his probation acceptably to the 
Church, he was received into full connection in 1804, and 
ordained a deacon; in which office he remained two years, 
and at their expiration was graduated to elder's orders, and 
ordained to the full powers of the Christian ministry. 
From the time he was received on trial by the Baltimore 
conference until 1813, he traveled and labored in the duties 
of his itinerant ministry with great and increasing accept- 
ability within the bounds of the conference; in which 
period he received appointments in all the principal cities 
embraced within the range of the conference limits. In 
the spring of 1813 he was transferred to the Philadel- 
phia conference, and for that, and the ensuing year, he was 
stationed in the city of Philadelphia. He was appointed 
presiding elder of Schuylkill district in 1815, and at the 
ensuing session of the conference, in 1816, (in the absence 
of the Bishop,) he was chosen to preside over the deliber- 
ations of that body, and to make the appointments of the 
preachers for the current year. The General conference 
of the Methodist Episcopal Church met in Baltimore in 
May, 1816, when he was called, by the suffrages of the 
delegates of the several annual conferences, in General con- 
ference assembled, to the arduous and responsible office of 
General Superintendent, or Bishop. This call was neither 
expected nor desired on his part ; but so perfectly had he 
learned obedience as " a son in the Gospel," that he did on 
the occasion what others so much desired : he presented 
himself at the altar of dedication — took on him the sacred 



52 



FUNERAL DISCOURSE ON THE 



vows of the ordination service, and was solemnly set apart, 
by the imposition of hands and prayer, for the work of an 
overseer in the Methodist Episcopal Church. This sol- 
emn service took place in the Church where we are now 
assembled. The ordination was performed by the vener- 
able Bishop M'Kendree, assisted by several elders. The 
consecrator and the consecrated, after having together 
labored and suffered, have both passed off from this to 
another scene, and are again associated, I doubt not, in the 
fellowship of heaven. From the time of his ordination to 
the episcopacy until his death, a period of nearly twenty- 
seven years, he was a faithful and untiring officer of the 
Church, discharging, with a high degree of satisfaction to 
preachers and people, the weighty duties of his office. 
Bishop Roberts was the first married minister who was 
called to the general superintendency of our Church. 
From the time of his election to 1824 there was no provis- 
ion made for the support of his family beyond the simple 
quarterage of himself and wife, which was but two hun- 
dred dollars per annum. Nothing is more obvious than the 
impossibility of the support of his family, small as it was, 
on this veriest pittance. What, then, was to be done 1 He 
had independence, not, indeed, in pecuniary resources, but 
of mind and heart. He sought the cabin of his youth, 
put such repairs on it as were practicable, and then placing 
under its humble roof his companion, and, it may be, an 
adopted child, he, for the space of three years, made it his 
family residence. But even in this wilderness cabin, he 
was not permitted to enjoy the sweets of domestic life 
except at very brief periods, and these far apart ; for the 
duties of his oversight called him from one extremity of 
our country to another, so that sometimes an annual visita- 
tion would extend into twenty-four of our United States. 
He removed from Shenango, the place of his log cabin, to 
Lawrence county, in Indiana, in which he located his 



DEATH OF REV. ROBERT R. ROBERTS. 



53 



family, and where he received the call of his Master to the 
occupancy of a mansion on high, and to "an inheritance 
incorruptible and undefiled, and that fadeth not away," 
which had been reserved in heaven for him. 

The personal appearance of Bishop Roberts was unusu- 
ally prepossessing. His height, the ordinary stature of the 
men of his day, might have been five feet, eight or ten 
inches. His person, larger than that of the generality of 
men, was somewhat inclined to corpulency, but it was well 
proportioned. His face was indicative of intelligence and 
benevolence. His voice was soft — it was even melodious ; 
but it had great compass and flexibility, capable of being 
modulated to almost any tone or cadence. His elocution 
was more than ordinarily good, even among good speakers. 
His enunciation was very distinct, and his delivery fluent. 
He was, indeed, an orator of great power. Combining 
with a memory of unusual tenacity a fine taste for the 
beautiful and sublime, he had stored his treasury " with 
things new and old," whence he derived topics of instruc- 
tion and edification for his hearers. Without collegiate 
education, he was, nevertheless, a man of extensive read- 
ing, and was well informed in regard to men, things, and 
places. He was fond of the society of his friends, and 
was always accessible — always amiable and inviting in his 
manners, and always cheerful and pleasant. He was a 
popular preacher. His manner was ardent ; but that ardor 
was modified by the gentleness of his spirit. Hearing 
him once never sufficed for the auditor — he desired to hear 
him again. As an officer of the Church, he was greatly 
esteemed. His bland and conciliating manners, won for 
him the affectionate regard of his brethren, who, at the 
same time, beheld a decision of character, and firmness of 
purpose, which impressively told all who were conversant 
with him, that the great and peculiar features of Metho- 
dism were not, by Bishop Roberts, to be sacrificed to ease 

5* 



54 



FUNERAL DISCOURSE ON THE 



or friendship. I have more than once thought how appro- 
priately the words of the sacred historian, in relation to 
Barnabas, might be applied to our Bishop : '« For he was 
a good man, and full of the Holy Ghost and faith: and 
much people were added to the Lord." A character of 
more exalted worth would not be suitable to man, yet, in a 
high degree, we are inclined to believe, Bishop Roberts 
was, through gracious influence, such a man as Barnabas. 

He was, during the whole period of his ministry, a mar- 
ried man ; and, as we have before remarked, the compan- 
ion of his youth and old age still survives in the loneliness 
of widowhood. May grace sustain and comfort her under 
this painful bereavement ; and may their kindred spirits 
again unite in that healthful clime, where the inhabitant 
shall never say, " I am sick." Although Bishop Roberts 
left no natural child behind him, yet there are many spirit- 
ual children, the fruits of his Gospel labors. Some of 
them are now on earth, and others are in paradise. O 
what a blissful scene will that be when all shall meet again ; 
and meeting, shall part no more ! 

Of the closing scenes of the Bishop's life, we shall avail 
ourselves of the report given by eye and ear-witnesses, as 
furnished in the Western Christian Advocate of last week: 

" At a New-Year's meeting in the town of Bedford, ten 
miles from his residence, he preached a heavenly sermon, 
and aided in the administration of the sacrament. On his 
way from this meeting, he suffered much from cold. This 
produced, or rather increased his asthma ; which, after the 
middle of January, seemed to be aggravated. We subjoin 
the following account of his disease from Dr. Cavins, in a 
letter to the Rev. E. G. Wood: 'I was called to see 
Bishop Roberts on the 22d of February, but did not reach 
him until near eleven o'clock at night. I found him in 
great distress from congestion of the lungs, with a distress- 
ing cough and spitting of blood. He had been confined 



DEATH OF REV. ROBERT R. ROBERTS. 55 

ten or twelve days. From a full development of his case, 
I was fully convinced in my mind that he labored under 
some organic derangement of the heart. This, in connec- 
tion with the fact that he had been afflicted with paralysis 
for the last eight or ten years, induced me to consider him 
dangerous. I, however, put him under treatment for the 
inflammatory symptoms. He appeared to mend; and I, 
with the rest of his friends present, were induced to hope, 
that he would shortly be restored to his usual health. But 
how sadly have we been disappointed ! While asleep in a 
perspiration, he threw off the bed-clothes. The result 
was, that he got cold and awoke with a chill, from which 
he relapsed, and sunk immediately into a typhus fever. 
He lingered without much change in his case until he died, 
which was on the 26th of March, at half-past one o'clock, 
A. M.' On the 24th, 25th, and 26th of February, he 
seemed to be improving. The difficulty in breathing had 
been, in a good degree, removed. He conversed more 
freely with his friends, numbers of whom were constantly 
calling on him. He continued about in this condition, oc- 
casionally worse, and then better, up to the 12th or 13th of 
March, when his disease changed its aspect, and assumed 
the character of typhus fever. Two other physicians were 
called in to consult with Dr. Gavins. On the 24th of 
February, he was visited by the Rev. W. Terrell, and 
his intimate and devoted friend, John S. M'Donald, Esq., 
of Bedford, la. They found him very low — in considera- 
ble pain, and discharging from his lungs a tough, bloody 
phlegm. His breathing, however, was much better than it 
had been. He conversed but little during his sickness, 
owing, it is believed, to the pain it gave him. Even then 
he manifested but little inclination to converse. He evin- 
ced much patience in his sufferings. In the time of family 
worship, he exhibited much engagedness, especially when 
his own case was alluded to, frequently responding, 4 Amen,' 



56 



FUNERAL DISCOURSE ON THE 



with much fervor.. On the morning of the 25th of Febru- 
ary, Mr. Terrell went to his bedside, and inquired if he 
had any presentiment how his disease would terminate. 
He replied, « No ; when I was first taken sick, I appre- 
hended nothing serious.' Mr. Terrell then asked him, if 
he had any anxiety about the matter. To which he 
replied, 'I have none. It is true there are some temporal 
matters I should like to see adjusted; but I have no fears. 
I think I have an assurance, should I die, that I should be 
at rest.' He then, with much feeling, added, ' but I have 
no plea, or righteousness of my own. After all that I 
have done, I feel that I am an unprofitable servant; but 
should I die, I die firmly in the belief of those doctrines I 
have been preaching for more than forty years.' This 
was all the conversation that took place at that time, as 
brother Terrell had to leave to attend to his appointment. 
Sometime between the 7th and 11th of March, or ten or 
fourteen days after his first visit, brother Terrell visited 
him the second time. He was then considerably worse, 
and manifestly sinking fast. He found, on inquiry of the 
family, that he had conversed very little since his former 
visit, unless with brother E. R. Ames, who spent one 
night with him. Mr. Terrell took occasion, when he ap- 
peared to be at ease, to ask him if he still felt the same 
confidence he had expressed to him on a former occasion. 
He replied, he did ; and then observed, with a great degree 
of solemnity, 'It is a very solemn thing to die.' He 
spoke of the many ties that bound us to life, and how 
painful it was to sever them. The Bishop inquired if 
brother Terrell had not observed how little he had been 
disposed to converse ; and assigned as a reason for it, that 
he had been flighty, and unable to fix his mind on those 
things which most interested his heart, but that he was 
now measurably relieved from this affliction. When Mr. 
Terrell went to bid him farewell, the Bishop took him by 



DEATH OF REV. ROBERT R. ROBERTS. 57 

the hand, and, after asking an interest in his prayers, 
observed, with a great deal of feeling, ' Brother, I feel that 
if I die, I shall die in the Lord; and if I live, I shall live 
for the Lord.' These were the last words which brother 
Terrell heard him speak. What expressions dropped from 
his lips afterward we have not been informed. Of the two 
conversations with him by Mr. Terrell, the latter remarks : 
' In neither of the conversations that I had with the Bishop 
did he evince any thing like ecstasy. Indeed, I thought 
he appeared to be tried ; but in that sore conflict, he evi- 
dently had in lively exercise that faith that obtains the vic- 
tory ; and the tone and manner in which he expressed the 
last sentiment, showed that the victory was won.' 'In 
patience he possessed his soul, and held fast the beginning 
of his confidence firm unto the end.' On the 14th of 
March he expressed his desire to his brother Lewis to 
arrange his temporal affairs, and requested him to write his 
will. This was accordingly done ; and after having it read 
to him three or four times, he raised himself up in the bed, 
and explained to certain persons who were present as wit- 
nesses, his intention, &c, in calling them into his cham- 
ber. He then signed the will. From this to his death he 
conversed but little. His friend, Mr. M'Donald, was with 
him about ten days immediately preceding his death, and 
during all that time he conversed scarcely any. On several 
occasions he manifested great reluctance to take medicine, 
remarking, 'It is of no use.' About a week before his 
death, or about the 19th of March, his brother and Mr. 
M'Donald approached his bedside and asked him where he 
desired to be buried, in the event God should call him 
away. He replied, ' I want to be buried decently, noth- 
ing more — no — no show — this poor tenement (laying his 
hand upon his breast) is not worth any thing more than a 
decent covering.' He had personally designated a spot on 
his own farm upon which he desired to be buried ; and in 



58 



FUNERAL DISCOURSE ON THE 



reply to the question concerning the place, he referred to 
his former conversation. On the Friday previous to his 
death, while a number of persons were in his room, he 
inquired of the doctor whether it would not do to have 
prayers. The doctor replied that it would, if he desired 
it. A chapter was then read, and a prayer was offered up 
by a brother present. After this there was a momentary 
pause, and the Bishop said, ' Go on with your prayer 
meeting,' and then he himself called on two other persons 
to pray. Thus the last social meeting at which he was 
present was a prayer meeting in his own house. For 
some days previous to his death he lay perfectly quiet, and 
seemed not to suffer any pain. On Friday, the 24th of 
March, he began to show manifest symptoms of approach- 
ing dissolution ; and at one time during the day, it was 
supposed he was dying. That paroxysm, however, passed 
off, and through the night of that day, and on Saturday, he 
lay comparatively quiet, yet sinking rapidly. On Satur- 
day, at 10 o'clock at night, he was attacked with another 
paroxysm, and struggled, apparently, in great pain, until 
about half-past 1 o'clock on Sunday morning, when he 
expired. The Bishop disposed of his property, by will, to 
his relatives in part, and the balance to the Asbury Univer- 
sity of the Indiana conference. That institution will, prob- 
ably, get the proceeds of one hundred and fifty or two 
hundred acres of land. His wife remarked, that though 
she had often feared, when he was leaving home on his 
long tours, that he would never return, yet she never 
opposed him. She further stated that the Bishop had told 
her that he believed that he should die at home — a matter 
so desirable to both. She asked why he thought so ? He 
said he had received such an impression when engaged in 
prayer. 

" On Monday, the 27th of March, his funeral sermon 
was preached by the Rev. E. G. Wood, of the Indiana 



DEATH OF REV. ROBERT R. ROBERTS. 



59 



conference, at the residence of the Bishop, to a large con- 
gregation, from Rev. xiv, 13. It was intended to proceed 
immediately to the grave ; but, in consequence of the ex- 
treme inclemency of the weather, it was thought advisable 
to defer it to the next day. On Tuesday, his body was de- 
posited in a grave on the spot which he himself had pre- 
viously selected. It was in a remote corner of Lawrence 
county, la., in a secluded neighborhood; nor was it even 
near to any leading road — either horse tracks, or scarcely 
visible wagon tracks, indicated the direction to his farm. 
With the best directions, the stranger with difficulty could 
find the farm-house of Bishop Roberts. His grave was in 
a lonely corn-field, to which, from his late residence, in 
the very obscure village of Lawrenceport, a blind path 
conducts the traveler over hills and through a pathless for- 
est. In this sequestered spot lie interred the remains of 
the senior Bishop of the Methodist Episcopal Church, 
forty-one years a traveling preacher, and twenty-seven 
years a bishop."* 

Indulge me a few moments longer. I cannot close this 
discourse without addressing myself particularly to my 
brethren of the ministry. Brothers, our fathers are leav- 
ing us every year. Our Wesley, though long since de- 
parted, lives in our recollections, and in our feelings. Let 
us cherish his memory, and perpetuate it to our children, 
and our children's children. Our Asbury, the apostle of 
American Methodism, than whom not one of our venerable 
fathers deserves more to be remembered, esteemed, and 
loved by their sons and successors, has ceased to ani- 
mate us by his personal labors and counsels ; but we, to 
this day, feel the impulse given to Methodism, in the unity 
and energy of its system, by his indefatigable diligence 

* The remains of Bishop Roberts having been subsequently disin- 
terred, are now entombed in the Campus of the Asbury University 
of Indiana conference. 



60 



FUNERAL DISCOURSE. 



and unwearied perseverance. Honored be the name, and 
cherished be the Christian and ministerial virtues of Francis 
Asbury, that uncanonical, yet Scriptural bishop. Where 
are Coke and Whatcoat? — men whose names can never 
fade from our memory. They have passed over Jordan, 
and are now in the promised land. With what thrilling 
interest I name M'Kendree, George, Emory, and Roberts. 
These were the men of our own times. We knew them — 
w r e loved them — we honored them. They are ours no 
longer, only in the results of their labors, and in their 
grateful remembrance. God be praised for such men. O, 
that he may continue to our bereaved Zion a succession of 
ministers and officers of the same stamp as those were 
w r ho have been removed from its councils and service. 
We desire no better succession, than this: a succession 
of pure doctrine, sound discipline, and an experimental 
and practical ministry of spirituality, purity, and power. 
Again, allow me to say, let us "remember those who have 
had the rule over us, and who have spoken unto us the 
word of God." Let us follow them in their faith and 
practice, " considering the end of their conversation, Jesus 
Christ — the same yesterday, to-day, and for ever." 

Brethren of the ministry, let us make the best use of the 
time and opportunities which may, for a season longer, be 
continued to us. O, make full proof of your ministry! 
The Lord is at hand ! 

Members of the Methodist Episcopal Church, you have 
sustained a great loss by the death of our venerable pa- 
triarch. Let it be made the occasion of earnest and con- 
tinued prayer to God, that he may cause a double portion 
of the spirit which he gave to our Elijah to rest upon his 
fellow-laborers in the cause of Christ; and, especially, 
that he may direct the attention of our next General con- 
ference to suitable persons for the episcopacy among us; 
that harmony, union, love, and prosperity may continue 



THE CHRISTIAN'S DUTY, HOPE, AND PRIVILEGE. 61 

and spread throughout the length and breadth of the wide- 
spread field of Methodism. 

Ministers and Christians of all denominations, if the 
remarks that have just been made, shall, to you, seem to 
savor too much of sectarianism, I beg to assure you, that 
there is nothing of exclusiveness or bigotry connected with 
them. We are Methodists, and such we desire and intend 
to continue ; but we honor the other branches of the gen- 
eral Church; and we can, and do rejoice in all your suc- 
cesses. Go on, brethren beloved, go on and prosper — all 
of you who preach "the truth as it is in Jesus!" "The 
Lord God of your fathers make you a thousand times so 
many more as ye are, and bless you as he hath promised 
you." There is room enough in the land for us all to dwell 
peaceably together; and there is work sufficient for us all. 
Although we shall never, in this world, harmonize our 
views of Church polity, or even as to minor points of 
Christian doctrines, yet we can love each other, and fel- 
lowship each other, so long as there is agreement in the 
fundamental doctrines of Christ. When we get to heaven, 
we shall all see alike, believe alike, and feel alike. May 
you, and I, and all of us, be "faithful unto death, and 
receive a crown of life." Amen. 



SERMON III. 

BY REV THOMAS A. MORRIS, D. D., 

ONE OF THE BISHOPS OF THE METHODIST EPISCOPAL CHURCH. 

THE CHRISTIAN'S DUTY, HOPE, AND PRIVILEGE. 

"But sanctify the Lord God in your hearts: and be ready always to 
give an answer to every man that asketh you a reason of the hope 
that is in you, with meekness and fear," 1 Peter iii, 15. 

Solomon said, " The fear of man bringeth a snare ;" 
and Job said, "The fear of the Lord, that is wisdom; and 

6 



62 the christian's duty, hope, and privilege. 

to depart from evil is understanding." Whoever seeks to 
please men, at the sacrifice of moral principle, will find 
himself, in the end, involved in disappointment and trouble ; 
but he who aims to please God in all things, according 
to his revealed will, has nothing to fear. This doctrine 
is sustained by the words of Christ: "For whosoever 
will save his life, shall lose it: and whosoever will lose 
his life for my sake, shall find it." He who seeks 
to save his temporal life, by denying Christ, to avoid 
martyrdom, shall lose his soul; but he that is willing 
to die for Christ, if required, shall have life everlast- 
ing. The same doctrine is incidentally brought to view 
in our context: "And who is he that will harm you, 
if ye be followers of that which is good ? But and 
if ye suffer for righteousness' sake, happy are ye; and 
be not afraid of their terror, neither be troubled." Peter, 
having thus warned the brethren of the trial of their 
faith, by persecution, and encouraged them to stand firm 
amidst every opposition, proceeds, in the language of the 
text, to lay down clearly the path of duty, which they 
were to pursue: "But sanctify the Lord God in your 
hearts : and be ready always to give an answer to every 
man that asketh you a reason of the hope that is in you, 
with meekness and fear." We shall notice, 

I. The Christian's Duty: "But sanctify the Lord 
God in your hearts." 

To sanctify, ordinarily means to make holy; but as 
God is of his own nature infinitely holy, and cannot 
become more so, the term sanctify, in that sense, cannot 
apply in this case. The apostle probably meant to teach 
that we should entertain right views of the character of 
God, and cultivate suitable feelings of reverence toward 
him. It is always profitable to meditate on the wisdom, 
power, and goodness of our Creator, as developed in 
creation, providence, and grace; and especially so, to 



THE CHRISTIAN'S DUTY, HOPE, AND PRIVILEGE. 63 

study his character as he has revealed it in his own word. 
For example, the proclamation of his name to Moses in 
the mount: "And the Lord passed by before him, and 
proclaimed, The Lord, The Lord God, merciful and gra- 
cious, long-suffering, and abundant in goodness and truth, 
keeping mercy for thousands, forgiving iniquity, and trans- 
gression, and sin, and that will by no means clear the 
guilty." 'Whoever thus studies the character of God, will 
be careful to avoid, not only profane swearing, cursing, 
blasphemy, and perjury, but likewise all lightness of ex- 
pression, and irreverent thoughts concerning him; and 
will become more and more impressed with the salutary 
truth, "Holy and reverend is his name." 

Again : to sanctify the Lord God in the heart, is to set 
hdi apart as the object of spiritual worship, to the exclu- 
sion of all others. Idolatry was the killing sin of the Pa- 
gan world. And as the Jews were surrounded by the idol- 
atrous worship of the heathen nations, they were in more 
danger from that quarter than any other. Hence, this 
point was so strongly, pointedly, and frequently guarded 
by the holy prophets. "Thou shalt have no other gods 
before me. Thou shalt not make unto thee any graven 
image, or any likeness of any thing that is in heaven 
above, or that is in the earth beneath, or that is in the 
water under the earth." Even Christ and his apostles 
had occasion to warn the Christians against the same 
danger. Paul said to the Corinthians, "We know that 
an idol is nothing in the world, and that there is none 
other God but one." And Christ said, " God is a spirit: 
and they that worship him, must worship him in spirit 
and in truth." The plain import of holy Scripture on 
this subject, is, none, but the true God may be wor- 
shiped, and he must be worshiped by all men. God 
requires us to worship him ; and he has a right to make 
such requisition; a right founded in creation: for "He hath 



64 the christian's duty, hope, and privilege. 

made us, and not we ourselves;" a right founded in sov- 
ereignty, as our only "Lord and lawgiver;" a right 
founded in preservation : " For in him we live, and move, 
and have our being;" and, finally, a right by purchase : 
" For ye are bought with a price: therefore glorify God in 
your body, and in your spirit, which are God's." 

Moreover, to sanctify the Lord God in the heart, is 
to embrace him with our affections. It is not sufficient 
to incorporate his name in our articles of religion and 
forms of worship : that name must be engraven on the 
tablets of our hearts. " He that hath an ear to hear, let 
him hear what the Spirit saith unto the Churches : To him 
that overcometh will I give to eat of the hidden manna, 
and will give him a white stone, and in the stone a new 
name written, which no man knoweth, saving he that 
receiveth it." Among the ancients the criminal courts 
used the white stone as a token of acquittal. Here it 
may mean justification through faith in Christ, and the 
new name written therein, the love of God shed abroad 
in the heart by the Holy Ghost, which no man knoweth, 
saving he that receiveth it. When a certain lawgiver 
asked our Lord which was the great commandment of 
the law, "Jesus said unto him, Thou shalt love the 
Lord thy God with all thy heart, and with all thy soul, 
and with all thy mind." Whoever obeys this command, 
sanctifies the Lord God in his heart; and while he per- 
forms the greatest duty, he enjoys the highest privilege 
allotted to man on earth. " God is love : and he that 
dwelleth in love, dwelleth in God, and God in him." 

II. The Christian's Hope. 

" The hope that is in you " is different from what the pen- 
itent seeker of salvation feels. He hopes, that is, he desires 
and expects the joy of pardon for all his sins; and he has 
good reason to do so, because Christ died for him, and has 
promised mercy to all who seek it, saying, " Ask, and it shall 



THE CHRISTIAN'S DUTY, HOPE, AND PRIVILEGE. 65 

be given you ; seek, and ye shall find ; knock, and it shall 
be opened unto you : for every one that asketh, receiveth ; 
and he that seeketh, findeth ; and to him that knocketh, it 
shall be opened." But the Christian is pardoned — is saved 
from condemnation and fear, and his hope must be in 
regard to something else. Hope always has reference to 
the future. It is the desire and expectation of something 
not yet in possession, but which may be obtained in the 
proper use of the means. 

The Christian hopes for supporting grace in all coming 
time. He is in a state of entire dependence, and every 
moment needs the merits of the Savior's blood; but there 
is no cause of discouragement, seeing, Jesus "ever liveth 
to make intercession" for him. And there stands "the 
throne of grace," where " we may obtain mercy, and find 
grace to help in time of need." He who has taught us to 
ask for "our daily bread," will not withhold it from us. 
What will be our fightings without, or fears within here- 
after, we know not ; but one thing we do know, God has 
said, "My grace is sufficient for thee." Possibly we may 
be called to endure fiery trials ; but while we are favored 
with ordinary grace for ordinary difficulties, the Lord has 
provided special blessings for the day of tribulation. He 
says, " Call upon me in the day of trouble: I will deliver 
thee, and thou shalt glorify me." And as often as these 
days of trouble come, delivering grace will come with 
them to the faithful. " He shall deliver thee in six 
troubles: yea, in seven there shall no evil touch thee." 

The Christian hopes especially for support in death. 
This hope is well sustained by " exceeding great and 
precious promises" interspersed through all the "lively 
oracles" of God. "The wicked is driven away in his 
wickedness; but the righteous hath hope in his death." 
What a contrast ! great in life, but greater still in a dying 
hour. We are glad that it is written in the book of 
6* 



66 the christian's duty, hope, and privilege. 

Psalms, "Precious in the sight of the Lord is the death 
of his saints." The term saints applies to all who are 
made holy through faith in the blood of Christ. The 
death of such is not an indifferent event with the Lord, 
who does not lightly, or without consideration, give them 
over to the " pale horse and his rider." When God suf- 
fers his saints to die, it is always for sufficient reasons, 
whether we understand them or not. It may be to ter- 
minate their painful and protracted sufferings ; or to take 
them from the evil to come ; or to glorify his grace in 
their final triumph, for the benefit of others; or to give 
them the crown of life for which they have fought long 
and hard. But whatever may be the reason, their death 
is precious in the sight of the Lord, and that alone 
ought to reconcile them to it. Again: "Mark the per- 
fect man, and behold the upright; for the end of that 
man is peace." How encouraging is this promise ! After 
conquering the world, the flesh, and Satan, we shall con- 
quer death, the latest foe to man; and as we enter the 
lonely valley, feel in our souls the peace of God, which 
passeth understanding. Why then linger with such a 
strange fondness on the shore of time? Our final home 
is over Jordan, and many of our best friends are there, 
waiting our arrival. Above all, Jesus is there, and, in due 
time, will come to pilot us over. To him we may safely 
commit our all, as did the inspired Psalmist: " Thou shalt 
guide me with thy counsel, and afterward receive me to 
glory. Whom have I in heaven but thee? and there is 
none upon earth that I desire beside thee. My flesh and 
my heart faileth ; but God is the strength of my heart, and 
my portion for ever." 

The Christian hopes for the resurrection of his body. 
He regards death as a pleasant sleep, from which he 
expects to awake at the voice of the archangel and the 
trump of God. While his spirit, renewed after the image 



THE CHRISTIAN'S DUTY, HOPE, AND PRIVILEGE. 67 

of God, is borne by angels to Abraham's bosom, his 
flesh rests in hope of a glorious resurrection. On this 
point, as well as others, his faitli standeth not in the 
wisdom of men, but in the power of God: it is sus- 
tained not by human philosophy, but by divine revela- 
tion. This truth was partially revealed to Job, Daniel, 
and other Old Testament saints; but it remained for Christ 
to express it in all its strength and beauty. He only could 
say, "I am the resurrection and the life : he that belie veth 
in me, though he were dead, yet shall he live." And not 
only those who believe, for he says, " Marvel not at this : 
for the hour is coming, in the which all that are in the 
graves shall hear his voice, and shall come forth ; they that 
have done good, unto the resurrection of life ; and they 
that have done evil, unto the resurrection of damnation." 
After our Savior had taught the doctrine of the resurrection 
by precept, he confirmed it by example. As touching this 
matter, he proved himself to be the "first fruits of them 
that slept" and the "first-born of many brethren." And 
he says to all his people, "Because I live, ye shall live, 
also." The apostles, too, dwelt much upon this doctrine, 
for the consolation of the brethren. Nothing can be more 
consoling to the way-worn and weather-beaten soldier of 
the cross, than the assurance that his body, now afflicted 
with heat and cold, hunger and thirst, pain and sickness, 
and finally with death and decomposition, shall live again — 
live for ever — free from toil, from sickness and decline, 
where he will ever be young, vigorous and joyful. And 
if we lose pious friends, what comfort to know, they only 
sleep in Jesus. When Lazarus was in his tomb, Martha 
was overwhelmed with grief; but "Jesus saith unto her, 
Thy brother shall rise again." The same is true of our 
departed Christian friends; and if we follow them as they 
followed Christ, we shall live with them in heaven, for 
ever. But how changed in appearance : they were sown 



68 the christian's duty, hope, and privilege. 

natural bodies, but shall be raised spiritual bodies. When 
we committed them to the dark and lonely grave, their 
appearance was such as filled us with mournfulness, and 
for many long days and weeks their death-like image was 
constantly present to our minds. But now take the tel- 
escope of faith, look forward to the resurrection morn, fix 
on your departed ones, and obtain a clear vision : and 
instead of paleness, you behold, 

"On the cold cheek of death smiles and roses are blending; 
And beauty immortal awakes from the tomb." 

Finally, the Christian hopes, that after the reunion of 
his soul and body, he will be glorified with Christ in 
heaven. This hope is well supported by the authority of 
holy Scripture. While the Lord Jesus was offering up the 
last general prayer for his people, just before he surren- 
dered himself to his enemies to be offered in sacrifice for 
the sins of the world, he said, " Father, I will that they, 
also, whom thou hast given me be with me where I am ; 
that they may behold my glory which thou hast given me : 
for thou lovedst me before the foundation of the world." 
To be with Jesus in heaven, and behold his glory, implies 
all that we could desire. Paul took a strong view of this 
subject when he said, "And if children, then heirs: heirs 
of God, and joint heirs with Christ; if so be that we suffer 
with him, that we may be also glorified together. For I 
reckon, that the sufferings of this present time are not 
worthy to be compared with the glory which shall be 
revealed in us." These blessed promises will be fulfilled 
by our Lord and Savior " when he shall come to be glo- 
rified in his saints, and to be admired in all them that 
believe." The influence which such a prospect should 
exert upon our hearts, our deportment, and our enjoyments, 
is better expressed by the apostle than any language at our 
command, where he says, " Set your affection on things 
above, not on things on the earth. For ye are dead, and 



THE CHRISTIAN'S DUTY, HOPE, AND PRIVILEGE. 69 

your life is hid with Christ in God. When Christ, who 
is our life, shall appear, then shall ye also appear with 
him in glory." 

III. The Christian's Privilege, which is expressed 
in these words, " Jind be ready always to give an answer 
to every man that asketh you a reason of the hope that is 
in you." 

The hope of the Christian, as above described, is not the 
result of a heated imagination, or of a mind sprung from its 
proper balance by the force of fanaticism : he has a reason, 
or rather many well-founded reasons for it. 

One reason is, Christ died for his sins, rose again for 
his justification, and ever liveth to make intercession for 
him. This blessed truth is plainly declared in the word of 
God. And having Christ for our Redeemer, Savior, and 
Advocate, we may well entertain hope of final success. 

Another reason of the hope that the Christian feels, is 
founded in the ever-faithful promises of God to his chil- 
dren. These promises, while they extend to the Church, 
collectively, in all ages and countries, come home to the 
case of each true believer, in every variety of circum- 
stances, with as much force and efficacy, as if they were 
all designed for his exclusive benefit. And they are yea 
and amen in Christ: " For all the promises of God in him 
are yea, and in him amen, unto the glory of God by us." 
That is, they are made in reference to the mediation of the 
Son of God ; they are true in themselves, and will all be 
faithfully verified to such as truly believe in Him. We 
have already tested many of these promises, and not one 
has failed. For example, Jesus says, "Him that cometh 
to me, I will in no wise cast out." This is one of the 
plainest, strongest, sweetest promises in the Bible ; and it 
is among the first to be tested. The moment a sinner 
begins to repent and try to believe on the Savior, he needs 
just such a promise; for the question immediately arises — 



70 the christian's duty, hope, and privilege. 

and we know with what force it is urged upon us by- 
Satan — will God hear and answer me? how can he save 
such a sinner as I am 1 I deserve nothing but endless ban- 
ishment and everlasting burnings. Yet when we came to 
Christ, and threw our naked, helpless souls upon him, with 
all our guilt and misery, he did not cast us out — did not 
reject us. No, he accepted us graciously, and loved us 
freely, and gave us peace in believing, and joy in the Holy 
Ghost. Again : the blessed Savior says, " Come unto me, 
all ye that labor, and are heavy laden, and I will give you 
rest." How often have we labored in vain to relieve our 
hearts of an intolerable load of anguish, till we came to 
Jesus and found rest to our souls. Thousands and millions 
of his people have cast their care upon Him who careth for 
them, and found relief — have rolled their burden upon him 
and found rest. Now let it be remembered, that Christ is 
the same yesterday, to-day, and for ever ; and having ful- 
filled such promises as we have had occasion to plead, he 
will verify to the faithful soul all the "exceeding great and 
precious promises" of the Gospel, and that to the end; for 
all these promises are made by the God of truth, sealed by 
the blood of his Son, and applied by his Holy Spirit. 

Another reason of the Christian's hope is found in the 
testimony of dying saints, both in ancient and modern 
times. Infidels, with all their self-confidence in life, gen- 
erally betray an awful misgiving in death; and many of 
them in view of the future, as revealed in that solemn hour, 
renounce their principles, being afraid to walk into the 
presence of their insulted Judge. But with Bible Chris- 
tians, the case is exactly opposite. Though some of them 
may have occasion to regret their delinquency in practice, 
no one of them has ever been known, in his last moments, 
to abandon his principles. Every experimental Christian 
is armed with courage not his own — it is derived from faith 
in Jesus Christ. He feels in his heart the love of God, 



THE CHRISTIAN'S DUTY, HOPE AND PRIVILEGE. 71 

which is sweeter than life and stronger than death. For 
him death has no sting, and the grave has no terror. Men 
of natural firmness of mind, tempered with principles of 
philosophy, may evince a degree of calmness under a 
calamity which they cannot avert ; but this bears no com- 
parison with the triumph of faith in the dying Christian. 
Many men of nervous habits through life, are filled with 
peace and joy whe.n dying in the faith of Christ. Even 
timid females, who have not natural courage sufficient to 
bear them through a dark room of their own habitation in 
health, are known to pass fearlessly through the gate of 
death, in obedience to the call of their Savior. Many of 
our pious friends, with whom we once lived, and talked, and 
worshiped, have passed over the valley made dark by the 
shadow of death, and having gained the heavenly rest, are 
waiting our arrival. While some of these were resigned 
and peaceful, others were exceeding joyful in prospect of 
the eternal state. We could, if necessary, name some by 
whom we stood when they were covered with the cold 
sweat of death, and longed to depart, that they might be 
with Jesus, which is far better than life with all its pleas- 
ures. Their last faltering accents were spent in praising 
God ; and when the power of articulation had entirely 
failed, they raised their hands, already cold in death, and 
waved them in peaceful triumph over the last enemy, and, 
with a heavenly smile, slept in Jesus. So may it be with 
us, and so we trust it will be. 

These are some of the reasons of the hope that is in us ; 
and we should be always ready to give an answer to every 
man who interrogates us on the subject. If he take the 
ground of an objector, we should be so armed with the 
shield of faith and the sword of the Spirit as to ward off 
the attack, and " put to silence the ignorance of foolish 
men." Or, if the inquirer desires to know the way of 
life, and asks for information, we should be ready to 



72 the christian's duty, hope, and privilege. 

answer from experience, and give a reason of the hope that 
is in us. And in order that we may be always ready to 
answer every man, so as to benefit him and promote our 
own welfare, we must live as becometh the Gospel, grow- 
ing in grace and in the knowledge of the truth, with a con- 
science void of offense toward God and man, and striving 
daily for the witness of the Spirit, that we are the children 
of God. 

In the exercise of this Christian privilege, to give every 
man an answer concerning the hope that is in us, we must 
not forget to do it " with meekness and fear;" that is, with 
humility on account of our unvvorthiness, and fear, or a 
proper sense of weakness and responsibility. No confi- 
dence that we may have in the correctness of our princi- 
ples, or the goodness of our cause, should ever betray us 
into the indiscretion of answering wittily, perfly, or in the 
spirit of self-confidence, but with that seriousness and low- 
liness which the importance of the subject requires. If 
there is any subject within the range of human thought on 
which men and women should speak guardedly, it is that 
of the work of God's Spirit upon their hearts. It is true 
that Christians may and ought to be cheerful, but there is 
no room here for levity, or recklessness. We allow there 
are extremes both ways : while some are too self-confident 
in the exercise of their gifts, and too forward in making 
their professions on all occasions, others are too timid for 
their own enjoyment, or the good of their brethren. Both 
extremes should be avoided. Of the two, however, the 
latter is far less dangerous than the former : it is better to 
say too little than too much. We have known many of 
those timid Christians, who were so much afraid of pro- 
fessing more than they could live up to, that they scarcely 
dared to make any direct profession of religion in the form 
of words, though their daily practice showed to all around 
them that they had Christ in them, the hope of glory. 



CHRISTIAN ANGER. 



73 



Many of these we have observed closely to the end of life, 
and found that their last days were their best days. God 
was better to them than all their fears. The clouds which 
had so long obscured their moral sky gradually disappeared, 
and, in the evening of life, they enjoyed the calm sunlight 
of God's reconciled countenance. For the benefit of all 
sincere Christians, and especially those who answer " with 
meekness and fear," we conclude with the beautiful and 
highly encouraging words at the end of the Epistle General 
of Jude: " Now unto him that is able to keep you from 
falling, and to present you faultless before the presence of 
his glory with exceeding joy, to the only wise God our 
Savior, be glory and majesty, dominion and power, both 
now and ever. Amen." 



SERMON IV. 

BY REV. L. L. HAMLINE, D. D., 

ONE OF THE BISHOPS OF THE METHODIST EPISCOPAL CHURCH. 

CHRISTIAN ANGER. 
" Be ye angry and sin not," Eph. iv, 26. 

Anger is commonly reckoned among the vices ; and so 
seldom, since the fall, is it worthy of a different classifi- 
cation, that the inspired writings mostly fall in with the 
usage. Hence it is written, " Let all bitterness, and wrath, 
and anger, be put away from you." Yet the text repre- 
sents anger as of possible innocence and propriety, not 
only prescribing it a limit, but also affording it a license ; 
from which the inference is legitimate, that the passion is 
not evil in itself, but becomes so by the unwarranted forms, 
or occasions of it. 

If this is questioned, we have only to observe how 
oppositely the vices are treated in this same chapter, 

7 



74 



CHRISTIAN ANGER. 



wherein theft and falsehood are unconditionally forbidden, 
no possible form of either being allowed. And in addition 
to these hints, we must remember, that while theft and 
falsehood are prohibited in the decalogue, anger is not em- 
braced in that preceptive summary. Connect, with these 
considerations, the fact that our Savior was angry and yet 
immaculate, and we are compelled to believe that there are 
harmless and praiseworthy forms of this passion. 

But while innocent anger is possible, we shall all agree 
that it is difficult. In its best ordered forms it conducts us 
into the neighborhood of sin — into a region full of dangers. 
The qualifications of unoffending anger are so many and 
so vital, as amount almost to a prohibition ; which we shall 
easily perceive as we proceed to discuss the question, 
"How can we be angry and not sin?" 

Engrossing the principal points of the inquiry, we pro- 
pose that Christian anger (by which we mean such anger 
as Christ experienced and warrants) has just provoca- 
tions, MEASURES, MANIFESTATIONS, and PERIODS. Let US 

consider each. 

I. Christian Anger has just provocations. 

To assure ourselves of a sufficient provocation, we 
should inquire, 

1. If the reputed offender has done wrong. This may 
prove a perplexing question. Blinded by interest, we can- 
not safely trust ourselves to decide it. What we call wrong- 
may happen to be right; the other party may vindicate 
it — may urge against us cross-complaints, and set forth 
himself as the aggrieved person. Differences of opinion, 
in such cases, may be expected, and it will be safe to learn 
the views of disinterested observers ; and if they decide 
against us, abide their verdict. But if the wrong be 
clearly and confessedly on the other side, we must proceed 
to inquire, 

2. Whether that wrong was intended. If not, though 



CHRISTIAN ANGER. 



75 



it may put us to inconvenience, it should not provoke our 
anger. Let us view it as a trial of Providence, and study 
how it may subserve a gracious end, by schooling our 
hearts to meekness — that most difficult attainment. Our 
Christian graces need a discipline of this sort to strengthen 
and mature them. And while the trial presses on us, shall 
we indulge the very tempers which it was sent to mortify 1 
It is unreasonable to be angry at an inadvertent trespasser. 
A sailor will sometimes curse the winds, and the currents, 
and the tides, when they happen to be adverse ; and shall 
we, Christians, do worse, by indulging a heat of rage 
at the erring fellow-mortal who, by mere mistake, has 
wounded us ? This were unworthy of our nature, vicious 
as it is, and were an utter reproach to grace. But if the 
wrong seem intended, we must wait to inquire, 

3. If that intention can be proven. Nothing can war- 
rant anger but the most conclusive evidence that occasions 
do exist. And if the wrong be indisputable, malice must 
not be presumed, lest the charity which " thinketh no evil" 
should be wounded. Grant that malice is probable in the 
eye of impartial observation, yet that probability should 
wait for proof, instead of which there may come up 
counter-proofs, dispelling our suspicions, and opening to our 
love a way of peace and fellowship. There is an argu- 
ment for this delay in the proverbial carelessness of kind 
and easy tempers, which often inflict a wound when they 
propose to heal one. 

If anger thus delay, we are sure to lose nothing. Let 
the wrong prove to have been malicious, that very delay 
will show that our passion is not blind, but blends with a 
fixed and righteous principle far more formidable than any 
fretful impulse of our nature. The proof here spoken of 
must be not only of a wrong, but of malice in the actor. 
And if this be made out, we must inquire, 

4. If the trespasser has repented. Repentance cannot 



76 



CHRISTIAN ANGER. 



atone for sin, or repair a wrong committed ; but it shows a 
will for both, if they were possible. Christ forgives be- 
lieving penitents without impossible restitution, having 
himself atoned to justice in their behalf. Shall we spurn 
whom Christ forgives, receives, and loves? As we prize 
the hope of pardon, we must not — dare not do it. Do we 
not pray, "forgive our debts, as we forgive our debtors?" 
What is the force of such a prayer to them who spurn the 
penitent offender against their peace or dignity? The 
repentance of our enemy must finish off our anger, or we, 
in turn, become malicious. 

And we must be forward to perceive the tokens of his 
penitence. Our charity must watch with fond desire for 
that moral state in him, over which angels will rejoice. We 
must not regret, like Satan, to see repentance in our foe. 
We must not cavil, like him who said, " Can any good 
thing come out of Nazareth ?" Let us, vile and guilty, 
expecting heaven by gracious acquittals which cost the 
blood of Christ, be sure to pardon a fellow-servant who 
lies in prostrate penitence at our Redeemer's feet. But 
suppose the offender betrays an after-malice : we must then 
inquire, 

5. Whether we have used due means to bring him to 
repentance. This we are solemnly bound to do. And 
what are due means is not left to our discretion, but laid 
down with great precision in the word of God : " If thy 
brother offend against thee, go and tell him his fault." 
Hereafter, this and cognate Scriptures will be more fully 
considered. It is enough to say at present, that this visit 
to the offender must go before all anger. The errand may 
be ungrateful, but Jehovah has imposed it. And the pre- 
cept is one of mercy toward both parties, promising to 
"save souls from death, and hide a multitude of sins." 
The message is peace-making, and the obedient messenger 
may well be "called the child of God." To mediate 



CHRISTIAN ANGER. 



77 



peace in matters which do not involve ourselves, is well 
pleasing to the Almighty; but to do it under wrongs 
inflicted by him whose guilty passions we would pacify, 
is sublimely meek and Christ-like. It brings honor to 
religion. Its utility is past reckoning. Under this Gospel 
regimen, more than half the quarrels of mankind might be 
healed, and seldom should we see "budding mischiefs" 
ripen into cruel enmities. 

And if this measure fail, others must be resorted to 
before we can innocently assume the final ground : " Let 
him be unto thee as a heathen man, and a publican." If a 
man of the world offend against us, to visit him and urge 
our claim to restitution or concession, will show a spirit of 
forbearance adapted to commend the religion which we 
love. 

Finally : if these prescribed means move not the heart 
to penitence, the five particulars above-named may be 
reckoned a sufficient provocation to be angry. But with 
this just occasion, we must see that our anger be not sinful. 

II. In its Measures. 

Nothing should provoke us to a burning, blinding rage. 
Sinless anger is a deliberate, clear-sighted, strong displa- 
cency. In regard to its degrees, we must observe the fol- 
lowing cautions : 

1. It must be so moderated as not to hurt ourselves. 
In its usual forms, it is a violent, peace-disturbing passion, 
and, unrestrained, makes the bosom a volcano. When its 
fires begin to kindle, we may well warn the soul as the 
apostle did the jailer, "Do thyself no harm." There 
have been instances in which the hangman's rope was not 
more fatal than this passion ; for the wrath of the immortal 
was more than the mortal could endure. But far short of 
such excesses, less suddenly, but not less surely, the passion 
is soul-killing. Religion, especially in its higher life, with- 
ers under its blight ; and must wither, because the gracious 

7* 



78 



CHRISTIAN ANGER. 



agency which sustains it, at first withstood, is finally with- 
drawn. Will the peaceful dove rest amidst the battle fires? 
No more will the Holy Spirit dwell in bosoms convulsed 
by raging passions. The heavenly Guest must have a 
peaceful home. Let us be sure, then, so to moderate our 
anger as not to drive the Holy Spirit from our hearts. 
Then it will not wound us. Like some other passions, 
sinful until cleansed, let it be crucified with Christ, and 
with Christ rise again, and then, untouched by the hand 
which nature would put forth to it, it will be always heav- 
en-ascending, lifting us upward toward the ever-blessed 
God. Each sanctified emotion tends to this result, deep- 
ening our devotion, kindling in us warmer love for man, 
and for our Maker. Anger which does it not is sinful, 
and brings a snare. 

2. Anger in just measures does not injure others. To 
retaliate is always sinful. God reserves that office to him- 
self: " Vengeance is mine; I will repay, saith the Lord." 
Shall we usurp his rod of punishment? Then he will 
smite the smiter. Whatever may provoke us, let us ob- 
serve the mandate, " Neither render evil for evil unto any 
man." How exceedingly comprehensive is this precept. 
Here all methods of revenge are reprobated. Neither 
openly nor covertly — by violence, nor by the subtilty of 
sly insinuation, may we molest a foe, except for unwanton 
self-defense. 

Some men's anger approaches madness. It unfits them 
for society, and makes their going abroad unsafe. En- 
raged, they do not always distinguish friends from foes. 
Their hurricane of passion pours its vengeance upon all, 
and plunges the offending and the harmless in one com- 
mon doom. Yet less to be dreaded are they still, than a 
noiseless class of enemies, w r ho, like the coiled serpent in 
your unsuspected pathway, make sure but silent work of 
it. There are ways of mischief-doing, which employ no 



CHRISTIAN ANGER. 



79 



bowie-knife. A sharpened tongue can butcher. The eye 
can blink — the lip can curl — making a wound deeper and 
more painful than lead or steel can give. All these methods 
of revenge we must for ever eschew. Could we conceal 
them from Omniscience, the question of right would still, 
or ought to press upon our conscience. We must, then, 
guard our anger with most industrious vigilance, and pray- 
as well as guard. It is difficult for anger to do or say 
nothing wantonly to molest a persecutor. Our unsancti- 
fied nature cannot compass it. As to the world, its very 
friendship is less kind. O, what a world it is, through 
the revengeful, treacherous conduct of mankind ! What 
oceans of misery are supplied by countless streams from 
that one fountain ! 

The first thought of revenge, from whatever provocation, 
should alarm us ; for it is of hell's injection. If the spark 
be quenched at once, all is safe. But for this, the concep- 
tion must instantly warn us to the closet, where, in plead- 
ings for our foe, all embittered feelings shall be sweetened 
into charity. The conclusion is, that whenever our dis- 
pleasure would inflict evil on an enemy, it is sinful in its 
measure. 

3. Anger in just degrees will do good to its object. It 
blends with a benevolence so fervent and diffusive, that not 
to injure cannot satisfy it. Some men abstain from injur- 
ing a foe, yet feed on his distresses, inflicted by other 
hands. They will not throw down his fence, and waste 
his harvests ; but neither will they repair a breach, and 
eject the roving herd. They will not fire his dwelling, 
nor mourn if others fire it. They are not murderers, but 
cannibals. Others slay — they eat. Is it sinless? "This 
wisdom cometh not from above ; but is earthly, sensual, 
devilish." It has the cruelty without the courage of ma- 
ture, infernal malice. When Christ was angry, " being 
grieved for the hardness of their hearts," did his passion 



80 



CHRISTIAN ANGER. 



crave to feast itself on his erring creatures' sufferings? 
Nay ; his bowels yearned to bless them. Such must be 
our anger. It must fulfill that blessed precept, " Do good 
to them that hate you, and pray for them which persecute 
you." 

As to the measures of our anger, then, it must be so 
moderated as not to hurt ourselves, injure others, or 
restrain our kind offices toward the subjects of it. 

III. Christian Anger has just manifestations. 

Here are two things which we will separately notice. 

1. Our anger must be manifested. Concealment alone 
will make it sinful. This should not be forgotten. Some 
take concealment to be a virtue, because it vails a wrong 
from the public eye which might otherwise become an 
element of social discord. But have they forgotten that 
our Savior forbids concealment, or at least enjoins a limited 
disclosure? "If thy brother offend against thee, go and 
show him his fault." This language creates a solemn 
obligation. It binds the injured man to go. and state to the 
offender the occasions of his displacency or anger. And 
lest grief or pride should prevent him, the precept is varied 
thus : " If thou bring thy gift to the altar, and there remem- 
berest that thy brother hath aught against thee, leave there 
thy gift before the altar and go thy way : first be reconciled 
to thy brother and then come and offer thy gift." These 
two precepts cover the whole ground, and leave no license 
to either party for delay. Whether more or less to blame, 
or not at all, is equal, so far as this interview for peace is 
concerned. If both instantly obey, the parties may meet 
in the public highway, so intent on making up the differ- 
ence, that the "sun will not go down upon their wrath." 

"Reconciliation" involves a statement of the offense and 
its occasions. To secure so good an end, we are com- 
manded to withhold the sacrifice and adjourn religious 
rites. In the spirit of this precept, should not the very 



CHRISTIAN ANGER. 



81 



closet be forsaken through our haste to pacify, lest our 
devotions become offensive unto God ? 

These directions of our Lord were probably the basis of 
that language in the Discipline, " Tell every one under 
your care what you think wrong in his conduct and temper, 
else it will fester in your heart ; make all haste to cast the 
fire ®ut of your bosom." 

" It will fester in your heart" — that is a true philosophy. 
And to conceal our disgust toward a personal adversary 
will produce the same effect, and kindle unholy flames 
within us. The only way to cast the fire out of our 
bosoms is to declare our displacency to him who has pro- 
voked it. 

2. But this manifestation of anger must be just. We 
must keep in mind the object of our interview, namely, 
reconciliation; or, that we may " gain our brother." " Go 
and be reconciled," says Jesus. We must go, then, 
with winning words, and prosecute our errand with meek 
but manly gentleness. We must convince the trespasser 
that we are not implacably offended, and that we claim, as 
grounds of peace, no more than he can well afford to yield. 
Toward a brother in the Church, the Scriptural mode of 
manifesting anger, though adverted to already, will be 
noticed more at length. 

(1.) "Go and tell him his fault." Tell him — the 
offender. It is a common error to tell others, but not him. 
And who can fail to see that this is a " war-measure." If 
we whisper the wrong to others, it will soon fly abroad, 
and the whole town may know it before it reaches the 
wrong-doer. And when the floating proverb comes to him, 
through the circles of social gossip, it must provoke resent- 
ment and foreclose the way to peace. It leaves him no 
hope so to explain, concede, or vindicate, as to screen the 
parties from public reprehension and reproach. Yield him 
the advantage of knowing before his neighbors do, the 



62 



CHRISTIAN ANGER. 



nature of your grievances, so that, without their intermed- 
dling, he may make you restitution. 

(2.) Tell him his fault " between thee and him alone." 
Throw in his way no avoidable embarrassments, or you 
set him on an effort at self-vindication. Strengthen the 
motive to concession by tendering him a confidential inter- 
view, which ought to win his gratitude and move the hard- 
ness of his nature toward an endeavor after peace. 

(3.) Should this fail, " take with you one or two wit- 
nesses" and with their aid repeat the effort. They will 
testify your zeal for peace, and, if discreetly chosen, their 
persuasive mediation may contribute much toward the heal- 
ing of the breach. If still unsuccessful, 

(4.) " Tell it to the Church" Summon the offender 
before her tribunals, and there let him answer to your 
complaints. If he refuse submission to the order of the 
Church, or slight the decision of her courts, rendered ac- 
cording to her usages or canons, 

(5.) " Let him be unto thee as a heathen man and a 
publican." Decline to hold communion with him as a 
Christian, and no longer recognize him in that endearing 
fellowship. This is the severest form of Christian anger. 
It warrants neither hatred nor revenge ; for either would be 
sinful toward a heathen man or publican. But it authorizes 
a display of strong and spirited displacency. To meet the 
offender with flushed cheek, and repel him in a rage, may 
not befit the meekness of true Christian dignity. But 
reproof can be administered by formal, slight obeisances. 
And we not only may, but must (for the phrase is manda- 
tory) withhold from him the tokens of fraternal and com- 
placent love. To say nothing of ourselves, this is due to 
the Church, whose honor is involved in the obstinate mis- 
behavior of her refractory member. 

If not a member of the Church, can we pursue a better 
course than that comprising the first three steps herein laid 



CHRISTIAN ANGER. 



S3 



down? We cannot take it before the Church, whose juris- 
diction reaches only to her members. But if we may, in 
part, let us adopt the counsels of our Lord, rather than the 
devices of an erring human intellect. Christ's precept is, 
doubtless, based on reason, or adapted to the human consti- 
tution, and should, therefore, be obeyed. If we gain no 
more by this course than salutary restraints on our own 
rising passions, it were a vital benefit. But, possibly, our 
ungodly enemy may see that our religion is not powerless, 
but holds in check the impetuous rage of nature, and sub- 
dues the soul to Christ; which may commend it to his 
notice, and move him to seek its renovating grace. 

Thus must Christian anger have just manifestations ; or, 
exhibit itself in forms prescribed by holy writ. This is 
especially binding between members of the Church, and, 
as far as circumstances will permit, should be carried out 
in the Christian's dealings toward men of the world, who 
know, or may know, what the Gospel requires of us. 

IV. Christian Anger must have just periods. 

The heat of it must be quenched, though the principle 
of it may continue, if need be, through life. But we will 
notice more particularly the risings and the quietings of it. 

1. As to the risings of anger, we must carefully regard 
the injunction, " slow to wrath." It is unsafe to leap sud- 
denly to the summit-level of this passion; for by such a 
daring movement the soul must gather an impetus which 
will carry it too high. Better try an inclined plane, and 
ascend with careful observation, learning where to stop, 
and preserving enough of self-possession to make a stand. 
To get angry as here proposed is a deliberate procedure. 
Waiting to muster the provocations, adjust the measures, 
and mete out the manifestations, must, of course, prevent 
haste. And if it seem a slow business to men of choleric 
inclination, they should consider that these necessary halt- 
ings guaranty the very thing enjoined by our blessed Lord. 



84 



CHRISTIAN ANGER. 



But this deliberation is important, aside from the prin- 
ciple of obedience. It will save ourselves and others 
many and great mortifications. A temper which kindles 
into flashes almost without a touch, is a perpetual self-an- 
noyance. It is like burning at the stake. The victim of 
this irascibility should be pitied. His soul hath a cuta- 
neous disorder, which fills and defiles it with uneasy 
inflammations. Or it hath St. Vitus' dance, and for its 
own sake should hurry after a cure. 

Others, also, are annoyed. It is a spreading, as well as 
an uncomfortable sickness, touching with unclean con- 
tagions the undiseased around us. One petulant spirit in 
a community of thousands, will contrive to work half the 
number into a state of fretful discords. It is a drawback 
on one's bliss to fall into a street, or ward, beset by such 
a nuisance. One can bear sights and smells of every dis- 
agreeable sort better than proximity to such a moving shell 
of mischiefs, overcharged with mortal mixture of missile 
and combustible, and ready, you know not when, for 
unprovoked explosions. For these, and many more rea- 
sons, how needful the Scriptural caution, " slow to wrath." 

2. As anger must be slow in its beginnings, so must 
it be quick in its decline. "Let not the sun go down 
upon your wrath." That is, quench the intemperate fer- 
vors of your anger. For the mild and firm tokens of dis- 
placency may last as long as the offender is relentless. 
But, so far as a great heat of passion is concerned, let it 
cool before night-fall into quiet, holy principle. The 
"wrath" of anger must not stay with us. An electric 
shock or two is all that we can bear. Long continued, it 
will turn to a deep and burning malice. Would you sleep 
in contact with a battery, whose strong galvanic force dis- 
torts the very limbs and features? Make haste to pacify 
thy rage. Quench these lightnings of the soul. Before 
thesungoesdown,seek and find that "peace which passeth 



CHRISTIAN ANGER. 85 

all understanding;" then go and take thy rest. That is 
sinless anger, whose risings and whose quietings agree 
with these divine warnings. 

Having pointed out the qualifications of Christian anger, 
it may be profitable to observe, 

1 . That such anger is rare. In this all will agree, even 
though they should affirm that other forms of this passion 
are innocent. Of the anger here described, where shall we 
find examples ? They may be more frequent than volca- 
noes, and may create less surprise. But shall we, on this 
account, lower the standard of Christian affection? We 
are aware it may be urged, that "unless we resent injuries, 
a proud world will trample on us." Doubtless it will. 
But did it not trample on Christ and his apostles ? Happy 
for the bleeding cause of Christ, when its adherents shall 
"have no fellowship with the unfruitful works of dark- 
ness, but rather reprove them!" Happy for the cause, 
when Christians shall pursue a course so unlike the world, 
that the world will find in their nonconformity a provoca- 
tion to trample on them as it did on saints of old ! 

2. Sinful anger is very common. This, we presume, 
will not be disputed. For what a world of rage this has 
been, from the days of Cain until now ! War is the grand 
feature of its history. If all the resentments and wrongs 
of six thousand years could be snatched from their oblivion 
and wrought into living chronicles, who but demons could 
endure the mere recital of them? This is, indeed, an 
angry world. Yet if the Church were placable, it would 
afford a shade of relief to this dark picture. But is she ? 
As a general rule, even among professing Christians, is 
not anger a resentful passion, rather than a Christ-like 
indignation ? Her members often forbear revenge ; but, 
alas ! it is often more from a dread of retribution than from 
the restraints of holy charity. Perhaps revenge is sought, 
not tragically, but in the subtil whispers of detraction, 

8 



86 



CHRISTIAN ANGER. 



poured into the willing ears of connivers at the mischief. 
Forgiveness, full and free, is little practiced in the Church, 
except for selfish ends. Many seem to forgive ; but it 
is often the suppression of a curse, not the hearty pour- 
ing forth of blessings, as it should be, to merit that desig- 
nation. 

3. Sinful anger is a great evil. It is injurious to the 
soul. To this how many backsliders owe their fall, and 
how many reprobate apostates their ruin. Their history 
warns us of Satan's devices. Well may the apostle add, in 
close connection with the text, " neither give place to the 
devil ;" for whoever surrenders himself to the dominion 
of resentful passion, moves Satan to take the plenary 
seizin of his heart. 

The Church, also, suffers. How deep her wounds 
inflicted by the rancorous altercations of her children ! 
Schools of theology have waged against each other wars 
of wordy wrath, and from the heated dialectics of their 
ambitious strife, have found their way to each other's 
bosoms, and finished with bloody steel, or martyring fires, 
what was commenced in polemical disputation. 

4. We should watch against anger in our own hearts. 
This especially becomes us in the midst of strong provoca- 
tions. It is assumed by many, and may be true, that we 
have now strong provocations, and should be filled with 
"holy indignation." If the provocations do exist, we 
need to exercise an answering care and caution. In quiet 
seas, trust a careless helmsman ; but on a lee-shore, under 
the pressure of a storm, take care who is at the helm. 

Let it be granted that this is a day of rebuke — that men's 
passions are let loose, and threaten to lay waste and de- 
stroy—do we not need a calm and guarded temper to meet 
so dread a crisis ? It may be safer to stop short, than to 
reach the utmost limits of Christian anger. It is said 
there is a call for "holy indignation." It may be there is 



CHRISTIAN ANGER. 



8? 



a louder call for holy caution, lest our indignation become 
unholy. And have we not experimented in holy indigna- 
tion? Let us turn awhile to holy self-abasement, and get 
into the dust. Prayer may help us where indignation 
fails ; and prayer is out of the neighborhood of danger ; 
while they who use that weapon, "indignation," are like 
men battling on the brink of a precipice in a dark and 
stormy midnight. 

Let all men be angry, as Christ was, on suitable occa- 
sions. But is there not, just now, too strong a tendency in 
this direction. It is easy to be angry. It may come of 
existing provocations ; but we must not forget that Satan is 
wont to go, and stay, and mix with all things ; and why 
not, then, with these very provocations ? When in Job's 
day, the sons of God would present themselves before the 
Lord, he must needs go along, though the errand seemed 
forbidding. He went, too, with a bold parable, and sued 
out a bold commission. May not that evil spirit whose 
work was then so subtil and so formidable, contrive to 
seize on these many provocations, and use them to our 
disadvantage and discomfiture ? " What I say unto you, I 
say unto all, watch !" is the warning of our Lord. 

5. Sanctified anger is always safe. On the words, 
" Looking round about on them with anger, being grieved 
for the hardness of their hearts," Mr. Wesley says, "An- 
gry at the sin, grieved at the sinner — the true standard of 
Christian anger. But who can separate anger at the sin, 
from anger at the sinner ? None but a true believer in 
Christ." To do it with assurance, we need mature grace. 
Feeble faith brings too small a measure of the Spirit. If 
any sinful taint remains in our affections, will it not show 
itself in anger ? If so, we may not hope to be angry 
without sin, unless we are " crucified with Christ." He 
who has the mind of Christ — who can say, "I live; yet 
not I, but Christ liveth in me," may, like Him whose life 



88 



AGENCY OF THE SPIRIT IN THE 



then reigns over a crucified nature, be " angry at the sin, 
and grieved at the sinner." 

May He circumcise our hearts to this end. May " the 
very God of peace sanctify us wholly," and teach us what 
changes his almighty power can work in our very worst 
passions. Let the whole Church plead for this as the 
voice of one man. And let each of her members look to 
Christ, and be "healed of whatsoever disease he has." 
Look thyself, O reader! look to the almighty Savior! 
Look to him as ready to save — ready to " save to the utter- 
most." " Say not in thine heart who shall ascend into 
heaven." The Purifier is near at hand, and not afar off. 
Already his arm is revealed. " Believe the report," pre- 
cious soul, believe now and be saved ; believe, and thou 
shalt be blessed indeed. " Now unto him that is able to 
do exceeding abundantly above all that we ask or think, 
according to the power that worketh in us ; unto him be 
glory in the Church, by Christ Jesus, throughout all ages, 
world without end. Amen." 



SERMON V. 

BY REV. EDMUND S. JANES, D. D., 

ONE OF THE BISHOPS OF THE METHODIST EPISCOPAL CHURCH. 

THE AGENCY OF THE SPIRIT IN THE PROMOTION OF CHRIS- 
TIANITY. 

DELIVERED ON OCCASION OF THE CELEBRATION OF THE CENTENARY OF 
"WESLETAN METHODISM. 

" Not by might, nor by power, but by my Spirit, saith the Lord of 
hosts," Zech. iv, 6. 

We are assembled this day, in accordance with the 
recommendation of the authorities of the Church, simulta- 
neously with our brethren throughout our wide-spread 
connection, to commemorate a great moral event: an event, 



PROMOTION OF CHRISTIANITY. 



89 



than which few brighter in their aspects, or more extended 
and powerful in their influences, have ever occurred in the 
history of religion: it was, the beginning of Methodism — 
the commencement of that great and gracious reformation, 
known by that name, and w T hich has now been spreading 
and prevailing in the world just one hundred years. The 
river of salvation, that first found a gushing fountain in the 
open sepulchre of the Savior, and was so mightily swollen 
and quickened in its full and flowing tide by the profuse 
outpouring of the Holy Spirit on the day of Pentecost, and 
has been rolling the augmenting current of its refreshing 
and healing waters through the world from that time to 
this, has, perhaps, never received a larger tributary stream. 
The Sun of righteousness, which has been rising upon the 
world for more than eighteen hundred years, has never 
spread over mankind a more healing wing. Methodism, 
for the last century, has been one of the most efficient 
instrumentalities employed in the salvation of men ; and, 
if my partialities have not rendered me enthusiastic in my 
admiration of it, has now become the practical and success- 
ful Archimedes of the Church; taking the Bible for its 
lever, the atonement of Christ for its fulcrum, and the 
power of the Holy Spirit for its strength, he is actually 
lifting up the moral world to God. This day is the first 
centenary point in its history. To-day, like the traveler 
who has crossed the tiresome plain, and labored up the 
steep and rugged ascent of the mountain, we stand on a 
lofty and commanding eminence. The mists of the plain 
and the fogs of the mountain-side are all below our feet. 
We bask in clear, unclouded sunshine ; and while we feel 
its vivifying and animating influences, we look back upon 
all the way the Lord hath led us with adoring gratitude and 
wonder; we look forward, and we are filled with rapture 
as the future spreads out before us an illimitable pros- 
pect of gathering and brightening glories. In religiously 

8* 



90 



AGENCY OF THE SPIRIT IN THE 



celebrating this day — in profitably improving this centenary 
occasion, perhaps we cannot more usefully direct our atten- 
tion than to a consideration of that agency by which this 
stupendous event — this marvelous work, has been accom- 
plished. To this exercise our text calls us. The doctrine 
of the text is evidently this : that the work of the Lord the 
enterprises of Christianity, are not carried forward by means 
and measures that ostensibly and of themselves promise suc- 
cess, but by the invisible, yet almighty Spirit of God. 
This is a doctrine of great vitality and importance : it ought 
always to be kept prominent before the eye of the Church. 
Our convictions on this subject must inevitably characterize 
very powerfully the dispositions and measures with which 
we prosecute the work of the Lord. If we feel that we 
can carry out the great and glorious purposes and objects 
of religion by powerful instrumentalities and politic opera- 
tions, we shall be led to adopt them and place our depend- 
ence upon them. Hence, then, will arise at once a demand 
for splendid churches, for florid, rhetorical pulpit ministra- 
tions, and for imposing religious ceremonies. The very 
moment our mistaken views lead us to desire or adopt 
these, we are shorn of our strength — the glory will depart 
from us, and our beloved Zion, thus gorgeously caparisoned, 
will be comparable to a whited sepulchre — beautiful with- 
out, but within full of dead men's bones. If, on the con- 
trary, we feel that no instrumentality, however powerful 
and well adapted, can accomplish any thing in spiritual 
operations independent of the accompanying powers of the 
Holy Spirit giving them efficiency and success, we shall be 
led to adopt those unostentatious measures, and faithfully 
to employ those simple means which God has ordained, 
and to seek earnestly and continually that both ourselves 
and our agencies may be endued with power from on high. 
This sense of weakness and dependence will lead to the 
constant exercise of faith and prayer ; and every success, 



PROMOTION OF CHRISTIANITY. 



91 



being regarded as the gift of God, will excite to thankful- 
ness and praise. Thus the fires of devotion will be con- 
stantly burning — the faith of the Church will always be in 
lively exercise — the Spirit of God will ever be present and 
felt — and the power of godliness be uniformly enjoyed. 
Such a Church will be signally and gloriously prosperous. 
Her onward career will be one of greater and mightier 
prevalence and ascendancy — her pervading influence will 
spread wider and become stronger — her light will shine 
clearer and clearer, and be seen farther and farther — her 
priests will be clothed w r ith salvation, and her saints shout 
aloud for joy; and an observing world will discern that in 
all her achievements and triumphs the excellency of the 
power is of God, and not of man. Such being the great 
practical bearings of this doctrine, how desirable is it that 
it should be understood and appreciated ! And how inter- 
esting and important does its discussion become ! In 
endeavoring to present this doctrine to your view as the 
unequivocal truth of God, we observe that we have a clear 
illustration of it 

In the second building of the temple. 

It is to this enterprise that our text primarily refers. 
This work of much labor, expense, and difficulty, was not 
accomplished by might and power — by human, visible 
means and measures, that of themselves were adequate to 
the achievement. Here was no combination of kings, 
directing their attention, using their authority, and employ- 
ing their treasures for the furtherance of the enterprise ; 
here were no disciplined armies to protect them from pil- 
lage and disturbance from their surrounding jealous and 
powerful enemies; here were no resources of workmen, 
material, and moneys commensurate with the undertaking. 
On the contrary, a small company of exiles, just returned 
from a distressing captivity, weakened and impoverished, 
in a time of very general calamity and distress, without 



92 



AGENCY OF THE SPIRIT IN THE 



much foreign encouragement, mostly by their voluntary 
contributions and labors, undertake this stupendous work, 
evidently feeling that they were called to it by God, and 
trusting to him for all the ability they might need in the 
performance of his own required service. And were they 
mistaken? Does the result prove them to have been de- 
ceived and fanatic in their feelings and doings ? Far other- 
wise. Though without might and power, though opposed 
and delayed, yet, by the Spirit of God, with superhuman 
ability they prosecuted this noble and pious work to entire 
completion — a glorious consummation of their anxious and 
ardent wishes ! — and then kept the dedication of this house 
of God with joy. 

It may be interesting and profitable to notice more mi- 
nutely this invisible spiritual agency in this instance of 
Christian enterprise. In stating particulars, we observe 
the Spirit of the Lord inspired his prophets to speak to his 
people, to enlist their feelings and engage their combined 
energies and united and determined efforts in rebuilding his 
temple. " Then the prophets, Haggai the prophet, and 
Zechariah the son of Iddo, prophesied unto the Jews that 
were in Judah and Jerusalem in the name of the God of 
Israel, even unto them. Then rose up Zerubbabel the son 
of Shealtiel, and Jeshua the son of Jozadak, and began to 
build the house of God which is at Jerusalem : and with 
them were the prophets of God helping them," Ezra v, 1, 
2. Here we see that the Spirit of God gave the very first 
impulse to the work : it was actually and literally begun 
by the Spirit. When those in authority, and those asso- 
ciated with them, commenced hostilities against them and 
sought to prevent their operations, this same Spirit gave 
them intrepidity and fortitude to persevere, unappalled and 
unhindered : "At the same time came to them Tatnai, 
governor on this side the river, and Shethar-boznai, and 
their companions, and said thus unto them, Who hath 



PROMOTION OF CHRISTIANITY. 



9S 



commanded to build this house, and to make up this wall ? 
Then said we unto them after this manner, What are the 
names of the men that make this building ? But the eye 
of their God was upon the elders of the Jews, that they 
could not cause them to cease, till the matter came to 
Darius : and then they returned answer by letter concern- 
ing this matter," Ezra v, 3-5. Well, what is the result 
when the affair comes before Darius? Why, this same 
Spirit inclines his heart to favor the religious undertaking 
of his Jewish subjects: "For the Lord had made them 
joyful, and turned the heart of the king of Assyria unto 
them, to strengthen their hands in the work of the house 
of God, the God of Israel," Ezra vi, 22. Thus we see, 
that from the beginning to the conclusion of this work, it 
was supervised and carried forward by the Spirit of God : 
first inspiring the prophets of the Lord, and then enlisting 
and sustaining his people ; so controlling the counsel and 
conduct of their enemies as to bring the subject of their 
anxieties before their sovereign, and then turning his heart 
to favor their wishes, and to furnish them means to com- 
plete their undertaking. Thus, too, is illustrated most 
strikingly the doctrine, which we have stated as the doc- 
trine of the text, That the work of the Lord — the enter- 
prises of Christianity, are not carried forward by means 
and measures thai ostensibly and of themselves promise 
success, but by the invisible, yet almighty Spirit of God. 
Another illustration of this doctrine is found in 
The building up of the Christian Church — the 
true spiritual temple, of which the former was but a type. 

The Christian Church was set up, and has been main- 
tained, in despite of the most powerful, determined, and 
vindictive hostility the world has ever witnessed. The 
same malignant and vengeful hate that clamored for the 
blood of its blessed Founder, crying out, "Away with 
him ! Crucify him, crucify him ! His blood be on us, 



94 



AGENCY OF THE SPIRIT IN THE 



and on our children !" raged with terrific violence against 
his humble followers, venting itself in opposition and per- 
secution, even to disfranchisement, blood, and death. It 
was death to be a Christian, and yet Christianity lived and 
nourished. Every martyr served as fuel to increase the 
burning fire from heaven ; so that its flame continued to 
ascend higher, and extend its light and influence farther, 
the more it was opposed. It spread and prevailed ; and in 
its aggressive career not only encountered and overcame 
the hostility of the world's deep and malignant depravity, 
but, also, the inveterate prejudice of the Jew, and the tra- 
ditionary, idolatrous superstition of the Gentile. These 
different opposing powers did not assault Christianity sep- 
arately, in an individual character; but, combining their 
forces, and employing all their united energies of war, they 
assailed the infant Church of Christ, determined on its 
extermination, and confident of success. But that king- 
dom which is not of this world, was not to be overturned 
by this world. Vain were the leagues of earth and hell, 
to accomplish its destruction. It stood the shock of furious 
onset — it triumphed in every fierce conflict — it took captive 
many of the hosts that battled against it — superior to all 
foes, it was constantly multiplying its victories, triumph- 
antly going forward conquering and to conquer, and roll- 
ing onward and around its resistless tide of glory. But by 
what power were these wonders wrought ? Was the 
instrumentality of a few devoted individuals — without sci- 
ence, without reputation, without authority, without the 
patronage of the great — despised, rejected, persecuted — 
were their abilities and efforts adequate to accomplish such 
mighty works ? Or estimating fully the eloquence of Paul, 
and Apollos, and Cephas, and the zeal, and devotedness, 
and enterprise of their coadjutors, were these, in them- 
selves, competent to effect such mighty revolutions, such 
stupendous wonders ? Verily, no — credulity itself answers, 



PROMOTION OF CHRISTIANITY. 



95 



no — common sense and cultivated intellect, both answer, 
no, and declare it impossible ! Christianity evidenced a 
divine energy, an independent power, within herself, capa- 
ble of giving her an undying, an ever-increasing momen- 
tum. Her weapons were not carnal, visible, politic weap- 
ons; they were spiritual, "but mighty, through God, to 
the pulling down of strongholds." Her men and meas- 
ures were all "endued with power from on high." Min- 
isters and private members of the Church all had " an 
unction from the Holy One." It was this baptism of the 
Spirit, this endowment of divine influence, that sustained 
them in their sufferings, and gave them success in their 
labors. Their sufficiency, and, by consequence, their 
mighty triumphs, were of God. 

It is not only evident, as we have seen, that this must 
have been the case from the very nature of things ; but it 
was also distinctly professed. They did not claim to work 
these wonders themselves, independent of received suffi- 
ciency. On the contrary, they constantly affirmed their 
absolute dependence upon God, and invariably ascribed to 
him the praise of every work. For example, when Peter 
and John, on going up into the temple, wrought the mir- 
acle of healing upon the lame man who sat for alms at the 
Beautiful gate of the temple, the people who witnessed the 
miracle, or saw what had been done, were filled with 
"wonder and amazement," "and ran together unto them 
in the porch that is called Solomon's, greatly wondering;" 
"And when Peter saw it, he answered unto the people, Ye 
men of Israel, why marvel ye at this ? or why look ye so 
earnestly on us, as though by our own power or holiness 
we had made this man to walk ? The God of Abraham, and 
of Isaac, and of Jacob, the God of our fathers, hath glori- 
fied his Son Jesus;" "And his name, through faith in his 
name, hath made this man strong, whom ye see and know ; 
yea, the faith which is by him hath given him this perfect 



96 



AGENCY OF THE SPTRIT IN THE 



soundness in the presence of you all," Acts iii. Equally to 
the point is the case of Paul's healing a cripple at Lystra. 
M The people, beholding what was done, lifted up their 
voices, saying in the speech of Lycaonia, The gods are 
come down unto us in the likeness of men. Then their 
priests brought oxen and garlands, and would have done 
sacrifice with the people. Which, when the apostles un- 
derstood, they rent their clothes, and ran in among the 
people, crying out, and saying, Sirs, why do ye these 
things ? We, also, are men of like passions with you ;" 
and farther instructed them that this miracle had been 
wrought by the power of that God who made the heavens 
and the earth. 

Not only did the apostles and primitive Christians ascribe 
to God the power of working miracles with which they 
were endued, but also their efficiency in every department 
of Christian labor. Witness the language of the apostle : 
"I have planted, Apollos watered; but God gave the 
increase." 44 So, then, neither is he that planteth any 
thing, neither he that watereth ; but God that giveth the 
increase." 44 1 can do all things through Christ which 
strengtheneth me," was their language. They exhorted 
one another to labor, 44 as of the ability which God giv- 
eth ;" and to 44 be strong in the Lord, and in the power of 
his might." They prayed for each other to be 44 strength- 
ened with might by his Spirit in the inner man." The 
position, then, that we have assumed, that the Christian 
Church was established, and built up, not by might and 
power, but by the Spirit of God, is fully sustained by the 
evidence of unequivocal circumstances, and the professions 
of those employed in this work. Perhaps we may present 
this fact, not in a clearer and more satisfactory light, but in 
a more impressive and affecting aspect, by farther observ- 
ing, that, so far from being promoted and advanced by 
44 might and power," whenever these have been depended 



PROMOTION OF CHRISTIANITY. 



97 



upon to sustain and upbuild the Christian Church, she has 
uniformly declined in spirituality and saving efficiency, 
and retrograded in all her interests. We need refer to but 
one of the numerous instances of this, in the history of 
the Church, which both illustrate and prove this position. 
When, in the person of Constantine, Christianity found a 
royal patron, whose authority was exerted to protect her 
from persecution ; whose example made it fashionable and 
reputable for the members of his court, and the subjects 
of his kingdom, to profess themselves Christians ; whose 
treasures were contributed liberally to adorn and render 
magnificent her sanctuaries ; whose influence, direct and 
indirect, was exerted to enrich and ennoble her ministers : 
surely, then, upon principles of worldly calculations, we 
might expect to see Christianity in the perfection of her 
divine glories, and the splendors of unparalleled triumphs. 
But was it so? Did regal sunshine thus contribute to 
her prosperity ? It did not. Christianity, in these cir- 
cumstances, soon became like an exotic in an unnatural 
soil and an ungenial climate — its flowers faded and fallen, 
its leaves withered and sear, and its fruit decayed and 
gone ; even its leafless, fruitless branches dying or dead ; 
till at last even the form of pure religion was gone, and 
other things called by its name, and substituted in its 
stead. Long, and dark, and dismal was the night of the 
Church that followed. The Church, in receiving Con- 
stantine to her fellowship, received an asp to her bosom, 
that injected the poison of pride into her heart, from 
whence it circulated throughout her whole system, until 
every limb and member felt the chill of death. The 
"might" and "power" which Constantine professedly 
and ostensibly employed to strengthen and promote the 
Church, was like the artificial stimulus of ardent spirits, 
which many profess to use to give them an increase of 
strength and vigor; it affords a temporary excitement, 

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AGENCY OF THE SPIRIT IN THE 



and consequent animation ; but, while that is being en- 
joyed, its hidden fires are consuming all that is vital 
and excellent in constitution and character ; and soon 
renders them bloated, deformed, and disgusting in their 
appearance, and palsied, and imbecile in their powers. 
Though this is, perhaps, the most fatal instance in which 
the Church has substituted "might and power" for the 
Spirit of God, as a ground of dependence, yet every 
instance has proved disastrous. The truth is, the Church 
can never form an alliance with either civil power or 
worldly policy, and depend on them for support, with- 
out first divorcing herself from her natural and legitimate 
spouse, and renouncing dependence upon him. All that 
Christianity requires of the powers of this world is merely 
toleration. She does not look to them for help, or lean 
upon them for support. Only give her the world as the 
field for her operations, and let her employ her own 
inherent powers unembarassed, she will soon extend her 
sway over all nations, and fill the earth with her glory. 

Christianity is adequate to her own work. In fulfill- 
ing her high destinies — in carrying out her magnificent 
schemes of mercy to man, she uses no instruments but 
those of her own making, and employs no powers but. 
those of her own inspiring. We must amputate her own 
divinely adapted and perfectly competent limbs, before we 
can compel her to hobble with the cratches of "might" 
and "power." Christianity is as independent as her 
Author. She can work with human instrumentalities, 
or without them. She can use earthly powers, or dis- 
pense with them. If they oppose her operations, she 
can work in despite of them : if they league against 
her, she can overthrow them. And this will she do 
when God ordains. Exerting her omnipotence, she will 
overwhelm every opposing power, and extend her do- 
minion "from sea to sea, and from the river unto the 



PROMOTION OF CHRISTIANITY. 



99 



ends of the earth." " Not by might, nor by power, but 
by my Spirit, saith the Lord of hosts." " Halleluiah ; 
for the Lord God Omnipotent reigneth," even now ; and 
let his saints rejoice. 

Another equally clear illustration of the doctrine which 
we have stated as that of the text, is seen in the 

History of Wesleyan Methodism. 

Methodism has been a subject of observation and of 
history for a century. During that period, her every 
operation has been scanned by the eye of malignant hate 
and jealous carefulness. Her friends, however, have wit- 
nessed her course of constant usefulness, and successive 
triumph with adoring gratitude and wonder; while the 
fervency of her love, the meekness of her spirit, and the 
blamelessness of her action, have been continually soften- 
ing the opposition of foes, and winning the admiration of 
observers. Glorious, surpassingly glorious, has been the 
career she has run ; and sublimely elevated the position she 
has acquired. But all this has been wrought, not by 
might, nor by power, but by the Spirit of God. 

We argue this, first, from the circumstances under 
which this branch of the Christian Church had its begin- 
nings. 

Mr. Wesley, and his early associates in religious pur- 
suits and Christian labors, could not have received their 
religious views and feelings from any human source, inas- 
much as there were in the Church at that period no indi- 
viduals professing such sentiments, or enjoying such a 
state of experience. Mr. Wesley's mother, to whom he 
attributes so much of his character and usefulness, did not, 
at that time, entertain any of the distinguishing doctrines, 
or enjoy those peculiar, high attainments in Christian expe- 
rience, which her sons sought and preached. It was not 
until some years after, through their ministry, that she 



100 



AGENCY OF THE SPIRIT IN THE 



was more fully brought into the enjoyment of these great 
blessings. 

Peter Bohler, from whom Mr. Wesley received much 
light on the subject of saving faith, did not entertain those 
enlarged views of Christian holiness for which Mr. Wes- 
ley and his associates were distinguished. His teachers 
taught him the opposite sentiments : his friends generally 
ridiculed and contemned his religious opinions. There 
were no 44 Aquila and Priscilla" to "expound unto him 
the way of God more perfectly." In the absence, then, 
of all other teaching on these distinguishing doctrines, Mr. 
Wesley must have received them from the Holy Spirit. 
If "flesh and blood" did not reveal them unto him, God 
must have done so. And as it is only the Spirit that can 
take of the things of Christ, and show them unto us, it is 
settled that Mr. Wesley must have owed his peculiar relig- 
ious views and feelings, and Methodism its origin, to the 
blessed Spirit. This is equally true of his measures. 
They were not plans and schemes devised in study, and 
deliberated upon in council ; they all of them arose out of 
his circumstances, and not from his policy. This is true 
with regard to the organization of his societies. 

" In the latter end of the year 1739, eight or ten persons 
came to Mr. Wesley, in London, who appeared to be 
deeply convinced of sin, and earnestly groaning for redemp- 
tion. They desired, (as did two or three more the next 
day,) that he would spend some time with them in prayer, 
and advise them how to flee from the wrath to come ; 
which they saw continually hanging over their heads. 
That he might have more time for this great work, he ap- 
pointed a day when they might all come together ; which, 
from thenceforward, they did every week, namely, on 
Thursday, in the evening. To these, and as many more 
as desired to join with them, (for their number increased 



PROMOTION OF CHRISTIANITY. 



101 



daily,) he gave those advices from time to time which he 
judged most needful for them ; and they always con- 
cluded their meeting with prayer, suited to their several 
necessities. 

" This was the rise of the United Society, first in 
Europe, and then in America. Such a society is no other 
than 4 a company of men having the form and seeking the 
power of godliness, united in order to pray together, to 
receive the word of exhortation, and to ivatch over one 
another in love, that they may help each other to work 
out their salvation.'' " 

His field preaching resulted from his being excluded the 
pulpits of the Church. The same cause led to the erec- 
tion of Methodist chapels. Without these two measures, 
Methodism never could have prospered, and yet they both 
were the offspring of necessity, instead of scheming. 
That most extraordinary, and, perhaps, most important of 
all his peculiar measures, his employment of lay preach- 
ers, was equally providential in its origin. At the time of 
its first occurrence in his societies, it was very revolting to 
his feelings. It was not until after a severe conflict with 
his preconceived views of ecclesiastical order, and the very 
serious admonition of his revered, discreet, and godly 
mother, that he consented for them thus to officiate in his 
connection. The commencement of this practice was as 
follows : Mr. Wesley, in his absence from London, author 
ized Mr. Maxfield " to pray with the society, and advise 
them as might be needful." His feelings, under the mov- 
ing influence of the divine Spirit, led him to expound unto 
them portions of the word of God. On Mr. Wesley's 
hearing of this, he hastened back to silence him. Upon 
this his mother addressed him: "John, you know what 
my sentiments have been. You cannot suspect me of 
favoring readily any thing of this kind ; but take care what 
you do with respect to that young man ; for he is as surely 

9* 



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AGENCY OF THE SPIRIT IN THE 



called of God to preach as you are. Examine what have 
been the fruits of his preaching, and hear him, also, your- 
self." He took this advice, and the result is known and 
felt by the world to this day. What can be more evident 
than that this practice was prompted by the Holy Spirit; 
first impressing the mind of Mr. Maxfleld to engage in 
it ; then the mind of Mrs. Wesley to approve it ; and 
then inducing Mr. John Wesley, so much against his in- 
clinations and prepossession, to tolerate it, until convinced 
of its utility and correctness, and then to adopt it? 

The itinerant ministry, also, is a " fruit of the Spirit." 
The Spirit inspired Mr. Wesley and a few coadjutors with 
so much of the constraining "love of Christ," that they 
felt "pressed in Spirit" to go from place to place, " warning 
every man, and teaching every man." This was done at 
first without any concerted plan of operations ; but as the 
number of laborers of kindred views and feelings increased, 
and the greatness of their success became apparent, a neces- 
sity for some system of regular and combined action was felt. 
This necessity led to the adoption of the itinerant system 
of pastoral labors. How evident is it, then, that all these 
measures of Mr. Wesley were of God ! This is true of 
those we have omitted to mention; but these are sufficient 
to illustrate the point before us. His Spirit is the divine 
parent of them all. Methodism is not the offspring of 
"might" and "power," but of "my Spirit, saith the Lord 
of hosts." 

We argue the position we have assumed with regard 
to the Methodist Church, secondly, from the fact that 
"might" and "power" were arraigned against her, 
instead of contributing to her advancement. 

The reception which Methodism met with when ushered 
into the world was a very hostile one. Like every other 
reformation, it was violently opposed. Ecclesiastical and 
civil laws, if not in principle, at least in administration, 



PROMOTION OF CHRISTIANITY. 



103 



were belligerent. Ministers excluded the Methodists from 
their pulpits; declaimed against them from the sacred 
desk; and, both in public and in private, ridiculed and 
contemned them. Magistrates arraigned them, and some- 
times imprisoned them. Those in authority refused to 
punish such as disturbed and injured them. Mobs were 
encouraged to insult and stone them. They were waylaid 
and beaten in their travels— interrupted, endangered, and 
injured when preaching. Their disturbance of the calm of 
death that prevailed in the Church and in the world, roused 
into tremendous and fearful opposition all the vindictive 
and persecuting powers of Pharisaic and Antinomian big- 
otry and pride, and all the wild and frenzied powers of 
anarchy and riot. Furious, reckless, and threatening was 
the assault; but the little phalanx of reformation received 
it undaunted, and sustained it unbroken. There was no 
frightening men "full of the Holy Ghost and of faith:" 
and there was no conquering men armed with the love of 
Christ. "Persecuted in one city, they would flee to an- 
other," and repeat the same work of preaching " Jesus and 
the resurrection." Assailed, and pelted, and wounded with 
missiles, they would pray, "Lord, lay not this sin to their 
charge ;" and in a few hours they would be found in an- 
other field, with a multitude around them, to whom they 
would be preaching the "unsearchable riches of Christ." 
While their opposers were exerting themselves to the 
utmost to extinguish one of their lighted fires; as soon as 
their maddened zeal would permit them to look around, 
they would be astounded to see these fires burning stronger 
and blazing higher in every direction. 

The coming in contact of Methodist preachers with the 
people, was like the collision of flint and steel — fire was 
uniformly generated ; and wherever it fell — on whomsoever 
it fell, it kindled and burned, and, when ignited, there was 
no putting it out. If they separated the burning embers, 



104 



AGENCY OF THE SPIRIT IN THE 



they burned still, yet remained unconsumed, and very often 
set on fire those among whom they were placed : so that 
the scattering of these firebrands only spread the wider and 
the faster the flame they sought to extinguish. To bury it 
up under opprobrium and ignominy only gave it a volcanic 
force, which, in its action, threw off and scattered to the 
winds all the entire mass, and burst forth with hotter flame 
and stronger light than ever. Verily, if this reformation 
had been of men, from such opposition it must have come 
to naught; but, because it was of God, it could not be over- 
thrown. It is evident, then, that, so far from being effected 
by "might" and " power," this glorious revival of New 
Testament religion was the work of the Spirit of God, ac- 
complished when "might" and "power" were in formi- 
dable array against it. 

Ji third argument to sustain the position we are labor- 
ing to substantiate is drawn from the character of those 
whose agency or instrumentality was specially concerned 
in this work. 

The Holy Spirit usually works by means ; employing 
some providential occurrence or some human agent as the 
instrument by which its impressions are made and its ope- 
rations carried out. In the work we are contemplating, 
nothing is more evident to a philosophic eye than that the 
obvious agency employed, independent of extraneous influ- 
ence, was wholly inadequate to its accomplishment. It is 
true there were some great men — some master spirits, 
engaged in this cause ; some who would have been eminent 
in any age and in any department of human enterprise. 
But they were few; and so humbling and self-sacrificing 
were the terms of association with Mr. Wesley in his high 
and heavenly pursuits, that they remained few. It was as 
true in this revival of Christianity as in its commencement, 
that "not many wise men after the flesh, not many mighty, 
not many noble, were called." But in this instance, as in 



PROMOTION OF CHRISTIANITY. 



105 



the former, God " chose the foolish things of the world to 
confound the wise ; and God chose the weak things of the 
world to confound the things which were mighty; and 
base things of the world, and things which were despised, 
did God choose, yea, and things which were not, to bring 
to naught things that were," and to accomplish the things 
he pleased; "that no flesh should glory in his presence." 
It has been a constant and very general complaint against 
the Methodists, that their ministers were illiterate and 
incompetent. We have no hesitancy in admitting that 
many of them have not been " wise men after the flesh" — 
they have not pertained to the literati of this world ; but 
as touching their competency, let the results of their labors 
answer. What ministry, I triumphantly ask, has ever 
proved so efficient, and wrought so marvelously, in the 
work of salvation? If the Methodist ministry has been 
an incompetent one, I affirm it in the face of all the vain 
pretenders to competency, that the Christian Church has 
been without a competent ministry since the days of the 
apostles. Certainly, during the past century, no ministry 
has exerted so powerful and blessed an influence in the 
world, and gathered so many souls into the fold of Christ, 
as the Methodist ministry. And in the eighteen centuries 
that the "ministry of reconciliation" has been established, 
in no instance has there been so successful a company of 
laborers, excepting the apostles and their immediate suc- 
cessors. What is the conclusion ? Why, if the Methodist 
ministry has been the most successful, and that has been 
incompetent, then, unquestionably, all the others have been 
still more incompetent. Those, therefore, who judge us, 
condemn themselves. Our competency was not received 
from men. It requires something more than a classical and 
theological training, and a valid ordination, to give men 
competency as "embassadors for Christ." These are 
attainments to be desired and prized. AVhen combined 



106 



AGENCY OF THE SPIRIT IN THE 



with spiritual qualifications, and held as secondary to them, 
they are of great service to the minister of Christ; but 
having these, yet being without the anointing of the Holy 
Ghost, they are but " as sounding brass or a tinkling cym- 
bal." But with small literary attainments, moved thereto 
by the Holy Ghost, a man fully imbued with the constrain- 
ing love of Christ, himself deeply experienced in the things 
of God, given to prayer, and strong in faith, may labor 
with astonishing success in winning souls to Christ. Such 
have been the qualifications of Methodist ministers. Their 
labors were rendered so signally efficient and useful, not by 
their "might" and "power," their learning, and elo- 
quence, and popular regard, but by the Spirit of God. 
We admit the treasure has been in earthen vessels, and 
rejoice that this proves the excellency of the power to be 
of God. While God has given to this branch of his 
Church a sufficient number of learned, pious, and judicious 
men to watch over her interests, to defend her doctrines 
and usages, and to control and regulate her operations, he 
has given her a great number of plain, godly ministers, 
whose zeal and holiness have rendered them " burning and 
shining lights," and given unparalleled success to their 
ministrations. So that, on this centenary occasion, in view 
of the character of the Methodist ministry, and the great 
prosperity of the Methodist Church, we are led to exclaim, 
What hath God wrought! 

"God all our works in us hath wrought, 
Our good is all divine." 

Our fourth argument, to prove that Methodism is the 
product of the Spirit of God, is adduced from the nature 
of the work itself 

The connection between cause and effect, which is found 
to exist in nature and in philosophy, is, if possible, more 
strikingly apparent in religion. No natural power can 
produce a spiritual effect. No earthly agency can, by 



PROMOTION OF CHRISTIANITY. 



107 



independent action, produce a religious result. The cause — 
the power employed, must partake of the nature of the 
effect sought. The designs of Methodism always have 
been, and still are, spiritual designs. Her aims are none 
other than the glory of God in the salvation of men. The 
work to be wrought, then, is a spiritual, divine work : con- 
sequently, the agency employed must be a spiritual, divine 
agency. The spiritual, divine agency which God employs 
on earth is that of his Holy Spirit ; therefore, inasmuch as 
Methodism is such a spiritual, divine work, being accom- 
plished, it must have been done by the blessed Spirit. The 
gracious purposes of Methodism have been carried out to 
a glorious extent. The founders of the Methodist Church 
early declared to the world that they believed themselves 
" raised up to spread Scriptural holiness." It is true, 
this great object has not been entirely attained. We lament 
that the holiness of the Bible has not gained a perfect and 
universal sway in the Christian Church. It is also a cause 
of humiliation and painful regret, that the entire heathen 
world has not been told of that fountain which has been 
opened "for sin and for uncleanness." But the doctrine 
of Bible holiness has been faithfully explained and enforced. 
Its nature, its attainableness, its claims, have been urged 
upon the attention and consciences of multitudes. Some 
have not been " disobedient to the heavenly vision." Many 
have seen the beauty of holiness, aspired after, and attained 
it. They have given unequivocal testimony, not only by 
the profession of their lips, but, also, by the corresponding 
purity and usefulness of their lives, that they were "sanc- 
tified wholly;" that the "blood of Jesus Christ cleansed 
them from all sin." Yes, multitudes living, and dying, 
have been brought to "praise God, when sin," in them, 
"was all destroyed;" and a great number are now before 
the throne, having " washed their robes, and made them 
white in the blood of the Lamb." At this time, also, there 



108 



AGENCY OF THE SPIRIT IN THE 



are many in our communion who are living, not only in 
the blessed enjoyment of this grace, but, also, in the clear 
exemplification of it in their characters and conduct ; their 
blameless deportment, their living faith, their prevailing 
prayers, their fervent spirit, their meekness, gentleness, 
goodness, rendering them pre-eminently "the light of the 
world," and " the salt of the earth." At this day, also, 
there are some thousands of devoted, zealous ministers of 
Christ, who are holding up to the Church this high spir- 
itual attainment as a blessing they are privileged to enjoy, 
and urging and exciting them onward in its pursuit. The 
blessing of the Lord, in a special manner, attends these 
ministrations, and the work of sanctification is spreading 
and prevailing among us. Let God be praised ! 

On this centenary occasion, it is, also, matter of con- 
gratulation, and of devout and great rejoicing, that the sub- 
ject of evangelical holiness is beginning to excite much 
earnest attention and deep interest in other branches of the 
Christian Church. Some of their ministers profess to 
have attained it themselves, and preach it to their people. 
Private members of their Churches, and members, too, 
who command the confidence of all who know them, are 
entering into the enjoyment of the sanctifying grace of 
God, and professing it, and living it, before their brethren 
and the world. Some of their periodicals, at least, speak 
of the subject with carefulness and deference. Treatises on 
this subject are written and published by prominent and 
influential ministers of their own communions. These 
facts prove that the leaven of sanctifying power is spread- 
ing, and give us reason to expect that, ere long, the " whole 
mass" of the Church will be leavened. 

Now, how far this state of things in other denomi- 
nations has been produced by the direct and indirect influ- 
ences of the Methodist Church, we do not know ; neither 
do we desire to know. We rejoice greatly in the facts 



PROMOTION OF CHRISTIANITY. 



109 



themselves ; and believe that, in every instance, whether 
in the Methodist or in other Churches, whatever instrument 
may have been employed, the work is emphatically that 
of the Spirit. No other power could have effected it, 
because no other power is adapted to such a result. We 
admit that men may achieve great and splendid revolutions 
in politics, in philosophy, and even in ethics : the history 
of the world demonstrates this ; but we deny that any 
human agency, however powerful or complicated, is, of 
itself, competent to work a spiritual revolution — a revolu- 
tion in the holiness of the Church. This being essentially 
a divine work, must have a divine author. It is as unphi- 
losophical as infidel, to ascribe the gracious revival of Scrip- 
ture holiness which has taken place among the Methodists, 
and is now spreading among others, to any other power 
than that of the Spirit of God. Our statement, then, is 
fully sustained, that the nature of the work involved in the 
establishment of Methodism proves it to have been wrought 
by the "Spirit" of " the Lord of hosts." 

Our fifth and concluding argument in support of the 
position we have assumed, is drawn from the unprece- 
dented successes of Methodism. 

Many, and some of them glorious reformations, are 
recorded in the history of Christianity ; but a reformation 
so spiritual in its nature, and so stupendous in its character, 
as that of Wesleyan Methodism, the world has never wit- 
nessed. It was not merely a revival of evangelical doc- 
trines and apostolical usages : it was more ; it was a revi- 
val of the Spirit and power of godliness. It was the 
re-establishment of the " faith once delivered to the saints ;" 
that faith "which works by love and purifies the heart." 
It was the kindling afresh those fervent devotions which 
burned in martyr bosoms. It was the restoration of that 
"holy living and dying" which rendered the first age 
of Christianity so resplendent with hallowed glory. It 

10 



110 AGENCY OF THE SPIRIT IN THE 

was the restoration of that simplicity in religion, both in 
its ministrations and requirements, which is its crowning — 
its divinest excellence. O, how blessed is such a work of 
God — the revival, on an enlarged scale, of the scenes of 
the transfiguration — when Christ is seen in his divine 
perfections, not in a solitary place on the dark mountain, 
by only three favored individuals from among his disci- 
ples ; when two others from the heavenly world appear to 
converse with him about his decease, which he has yet 
to accomplish at Jerusalem : but when the once-crucified 
"Man of sorrows," the once-slaughtered "Lamb of God," 
is set forth before the world in the full glories of a risen 
and exalted Savior, in whom "all fullness dwells " — when 
the "bright cloud" overshadows the whole Zion of God, 
and when believing multitudes enter into that cloud, are 
filled with its divine beatitude, and with rapturous trans- 
port exclaim, " It is good for us to be here " — a repetition 
of the glories of Pentecost : when the ministers of Christ 
received " tongues like as of fire ;" when ministers and 
lay believers "were all filled with the Holy Ghost;" 
when, under the preaching of the Gospel, multitudes were 
" pricked in their hearts," and cried out, " Men and breth- 
ren, what shall we do to be saved?" and when thousands 
were added unto the Church. This spiritual, saving work 
of grace, has been wide-spread and powerful: it soon 
extended its influence over the united kingdom of Great 
Britain and Ireland ; all classes of persons felt, in a greater 
or less degree, its heavenly influence, and thousands 
blessed its sacred sway. 

In a very few years after its commencement in England, 
its wings of love were sufficiently fledged to bear it across 
the wide Atlantic : it lighted down in this new world, 
where the unfelled forest of error threw its shades of moral 
darkness and of spiritual death over many of the inhabi- 
tants. Like the herald of the incarnation, it brought " good 



PROMOTION OF CHRISTIANITY. 



Ill 



tidings of great joy" "to all people;" it proclaimed to 
sinners, Jesus, " full of grace and truth ;" his merits free 
for all, and availing for all. It unsealed to believers the 
fountain of holiness, and invited them to "wash and be 
clean." This work of grace, which was thus commenced 
in this then infant nation, has " grown with its growth, 
and strengthened with its strength." As the tide of civili- 
zation has rolled westward, the first wave of emigration 
has scarcely broken upon any hill-side, or forest barrier, 
before it has been succeeded by the wave of Methodism, 
bearing on its bosom the ark of safety. The consequence 
is, that it has distributed in rich profusion its sacred bless- 
ings throughout the length and breadth of this vast empire ; 
and hundreds of thousands in this land, on this memorable 
day, are devoutly blessing God for its soul-saving benefits : 
so that from her thousands of consecrated altars, grateful 
incense is at this hour ascending to heaven. Far in the 
wilderness its fires are now burning, and its light shining, 
to warm, and direct, and save, the red man. Many an In- 
dian heart is glowing with its love, and many an Indian 
cabin is vocal with its praises. 

Upon the moral condition of Africa, which has long been 
darker than the color of her degraded inhabitants, her illu- 
minating beams are falling. Far along her slave-cursed 
coast her Gospel lamps are lighted; and their commingling 
irradiations are penetrating her dense darkness, and her 
ignorance and idolatry are receding before the light they 
are pouring upon them. In Africa, Pagan kings and 
heathen subjects are brought to the knowledge of "the 
truth as it is in Jesus," and made the happy recipients of 
divine salvation. Indeed, every continent, and all the more 
important islands of the sea, have, to a greater or less 
extent, received of her spiritual bounties, and devoutly 
acknowledge their obligations for her divine munificence. 
So extended and powerful has been the influence of 



112 



AGENCY OF THE SPIRIT IN THE 



Methodism, that at this interesting epoch in her history, 
probably millions in heaven, and millions on earth, in jubi- 
lant strains, are magnifying the name of God, for the bless- 
ings of glory and of grace which they have received from 
him through her instrumentality. 

The success of Methodism has, also, been permanent 
and increasing. Though a hundred years of age, she at 
this day possesses all the vivacity and vigor of youth. Her 
ardor and strength have all the freshness of religious zeal 
just kindled at the altar of God. Her aims rise higher, 
and become holier, the longer they are cherished. The 
more she accomplishes, the more she is prepared to under- 
take. Her exertions do not exhaust her abilities. In the 
work of mercy she goes on " from strength to strength." 
At no former period have her enterprises been so magnifi- 
cent, her operations so successful, and her prospects so 
inimitably glorious, as at this moment. On this centenary 
year she is greatly multiplying her ministers and mis- 
sionaries, her literary institutions and benevolent associa- 
tions — she is building her mission houses, and purchasing 
her mission ships — she is putting on strength, and enlarg- 
ing her capacities for still mightier and more triumphant 
action in a world's salvation. 

But what is the history and present bearing of the many 
political and philosophical revolutions which men have 
engaged in during the last hundred years ? Are they still 
going on in their revolutionary action with increasing mo- 
mentum? Are they, any of them, extending their influ- 
ence over the continents of the earth and over the islands 
of the sea? No, indeed! In the political world, revolu- 
tion has met revolution, and, in the fury of the conflict, 
both have lost their strength and their being. In philos- 
ophy, theories have been started, and sects have been 
formed, and flourished ; but a single writer has arisen in 
opposition, and with the touch of his pen has exploded 



PROMOTION OF CHRISTIANITY. 



113 



the system, and annihilated the sect. The most of these 
human revolutions are known only in history, and the 
most permanent and successful of them are limited in their 
bearings to a single state or kingdom, and all careful 
observers will discern, even in these, the elements of their 
own decay ; while Methodism is as fresh in her beauties, 
mightier in her energies, and more stupendous and glorious 
in her bearings and prospects than ever. What is the 
inference 1 The natural and only legitimate conclusion is, 
that Methodism is of God, and not of man: settling fully, 
and for ever, the doctrine of the text, that it is not estab- 
lished and built up " by might and by power, but by my 
Spirit, saith the Lord of hosts." 

From this subject we make the following inferences: 
First: The glory belongs to God. If Methodism be 
the work of God — if all her graces, and her powers, and 
her successes, have been received from God — then to him 
all the praise is due. This sentiment does not conflict in the 
least with the instructions of the New Testament, to "ren- 
der" "honor to whom honor" is "due." It does not 
derogate from the just renown of a surgeon who has skill- 
fully performed some important, delicate, and dangerous 
operation in surgery, to say his instruments were good; 
especially if he invented and prepared the instruments him- 
self. The ingenuity and skill displayed in devising and 
preparing appropriate instruments entitle him to as high 
commendation and as distinguished fame as the successful 
employment of them. It is not giving the glory of God 
"to another," then, to say that in the work of Methodism 
good instruments have been used ; seeing these instruments 
were all designed and prepared by the great Head of the 
Church himself. When, then, we speak of Wesley and 
his compeers as men and ministers of extraordinary powers 
and usefulness, we only speak of them as instruments of un- 
common perfection: and when we speak of their astonishing 
10* 



114 AGENCY OF THE SPIRIT IN THE 

achievements, the wonderful results of their labors, we 
only speak of the successful manner in which God has 
employed these excellent instruments. The glory redounds 
to God. And in no view of this whole subject does the 
glory of God shine forth more resplendent than in his 
having, in the preparation of these instruments, adapted 
them to every part of the great operation of Methodism 
upon the human soul. Among them are instruments to 
dissect the parts and lay open the seat of the disease; 
others to probe the morbid part, and exhibit the depth and 
extent of the alarming malady; others to take up the dis- 
severed arteries, and stanch the flowing blood ; and others 
still, to bind up the wound, applying skillfully the balm of 
Gilead, and thus restore the patient to "perfect soundness.'' 
It is very remarkable, that in all this adapting of instru- 
ments to different parts of the work to be performed, there 
is nothing complicated and subtil ; no great combination of 
powers and principles; all is simple. Most of them were 
merely men filled with the Holy Ghost and with faith. 
The praise of an instrument is the praise of its author. 
God is the author of the instruments of Methodism, there- 
fore, their praise is the praise of God. In speaking of the 
excellences and special qualifications, then, of the principal 
laborers in the work of Methodism, we only magnify the 
abundance of grace and gifts which God bestowed upon 
them. 

Again: to say an instrument performed well, is but to 
say that a good instrument was dexterously used: the 
praise of the operation still belongs to the operator. In the 
operations of Methodism God is the operator; therefore, 
the success and glory of the operations are ascribable to 
him alone. We praise men as the instruments : we praise 
God as the author of those instruments, and as the operator 
who, with them, has performed such wonders of salvation. 
We, therefore, give all the praise to God : yes, all the praise 



PROMOTION OF CHRISTIANITY. 



115 



belongs to God. Ours, O God, are " the boundless bliss," 
and the infinite benefits ; thine be all the glory, ascribed of 
us, and all in earth or heaven, now, and for ever. 

Second: Our dependence in the future must be upon 
God. We see that men, at best, are but instruments in 
spiritual enterprises ; we can regard them in no higher 
light. In the chapter out of which our text is taken, the 
Jewish Church is called a candlestick merely. In Rev. 
i, 20, the Christian Church receives the same designation. 
John the Baptist was but the voice — only the voice — of one 
crying in the wilderness. Paul was but a planter, and 
Apollos but a waterer, in the vineyard of the Lord. It will 
not do to depend upon instruments merely: "So, then, 
neither is he that planteth any thing, neither he that water- 
eth; but God, that giveth the increase." I fully believe 
that no Church has better instrumentalities than the Metho- 
dist Church: her self-sacrificing, orthodox, itinerant min- 
istry — her well-regulated, efficient Sabbath schools — her 
flourishing literary institutions — her enlarged missionary 
operations : but she cannot with safety rely upon any or all 
of them. For the Church to depend upon her instrumen- 
talities would be neither wiser nor better than for the me- 
chanic to depend upon the tools of his shop to contrive 
and construct the complicated and wonderful machinery 
used in great manufacturing operations. But the depend- 
ence of the Church goes farther than this : she must look 
to God for her instrumentalities, as well as for success in 
their operations. She cannot make her ministers herself: 
she must depend on God to call men to, and qualify them 
for the holy ministry, as he has done in all her past history. 
Her Sabbath schools will be nurseries of piety only so long 
as their teachers are baptized into the Spirit of Christ, and 
the converting power of God is bestowed upon the pupils. 
Her literary institutions will continue to sanctify as well as 
impart knowledge, only while those directing them are, in 



116 



AGENCY OF THE SPIRIT IN THE 



the fullest sense, "men of God;" and while, in answer to 
the prayers of the Church, the Holy Spirit abides in them. 
To cast off her dependence upon God is to throw away her 
hopes: the very moment the Methodist Church looks to 
"might" and " power " for prosperity, she commits sui- 
cide. Death! — unnatural death — ignominious death — 
will overtake her in the error of so doing. It is in God 
that Methodism has her being: none but God can preserve 
her life, and endue her with power. In God she is clothed 
with his own attributes ; her love, her holiness, her power, 
her entire nature, are divine. Out of God she is but a 
human scheme, impotent as an arm of flesh. If she has 
revivals, they must be wrought by the Holy Ghost ; if she 
has undying fires burning upon her altars, they must come 
down from heaven ; if her consecrated millions are clothed 
with the power of godliness and the beauty of holiness, 
she must "cleave unto the Lord." O, had I the power, I 
would this day write upon each of her flying banners — 
upon every pillar in her thousands of temples — over all her 
consecrated pulpits- — in letters of living light, the motto of 
our text: "Not by might, nor by power, but by my 
Spirit, saith the Lord of hosts." 

Third : The connection between human instrumentality 
and divine agency in the promotion of Christianity. We 
think we have established the position we assumed as the 
doctrine of the text — That the work of the Lord — the en- 
terprises of Christianity, are not carried forward by 
means and measures that ostensibly and of themselves 
promise success, but by the invisible yet almighty Spirit 
of God. Still, they are not carried on without means — 
without appropriate means. Christianity was not estab- 
lished in the world without human instrumentality. Even 
the remarkable occurrences of the day of Pentecost were 
not independent of the prayers of the Church and the 
ministrations of the apostles. In the establishment and 



PROMOTION OF CHRISTIANITY. 



117 



prevalence of Methodism, what vast expenditures of labor 
and money, and even of life, have been required ! How 
many of her sons have given themselves to traveling and 
preaching ; to visiting from house to house, to instruction, to 
admonition, to exhortation, to prayer and fasting, to Chris- 
tian effort in every possible manner, day and night, summer 
and winter! 

The Methodists of the past century have certainly been 
the "working class " in the Christian Church. The 
labor performed by ministers and members has been im- 
mense. The building of her chapels, the support of her 
ministers, the endowment of her seminaries of learning, 
the sending out and sustaining her missionaries, though all 
done upon the most rigid principles of economy, have not 
been done without expense. In promoting this great and 
good cause, how many, in their devotedness, have not only 
given labor and money, but, also, life ! By their incessant 
toil, their frequent exposures, their many cares, their great 
anxieties, their constantly taxed sympathies, how many 
have brought upon themselves a martyr death ! On this 
day of joy and of praise, the sun that has risen upon us 
with so much beauty and effulgence shines upon the pre- 
mature graves of hundreds who have sacrificed themselves, 
in the service of God, upon the altar of the ministry. 

In reference to the work of God, the experience of the 
past will be the experience of the future. It is as true now 
as it was when first spoken by the Savior to his disciples, 
" without me ye can do nothing." It is as true now as it 
was when Paul wrote it, "through Christ strengthening 
them, they can do all things." God always has, and 
always will, privilege his ministers and people to be 
"workers together with him" in saving sinners. His 
condescension, in permitting his children to co-operate 
with him in his plans and works of mercy and of love, is so 
infinite, and the reward he has promised to fidelity and 



118 



AGENCY OF THE SPIRIT IN THE 



devotedness in these sacred services so immense, so ex- 
ceedingly glorious, they cannot refuse to enlist all their 
energies, and employ all their talents, in this gracious 
work, in such manner as his providence and Spirit may 
direct, without being guilty of enormous sin. God is inde- 
pendent of his people — he can employ other agencies, or 
work without any — but he has laid them under the most 
solemn and sacred obligations to serve him. Drawing our 
proof from his past dispensations, we say to the Methodist 
Church, that if she prove recreant to her important trust — 
if she fail to fulfill the end for which she was raised up, 
" to spread Scriptural holiness over the land," and over the 
world—God will give her stewardship to another. He 
will raise up a people who will perform his gracious 
pleasure, and receive the glorious reward. 

But he has called us to this work. As our fathers 
believed, so we believe : I trust, as they felt, so we feel. 
And, 0, I hope that as they labored, so we shall labor. 
May the zeal and simplicity, the faith and efficiency, 
which characterized her early ministers, distinguish her 
ministers to the end of time. May the holiness, the 
prayerfulness, the watchfulness, the plainness and use- 
fulness which marked the primitive members of her com- 
munion, ever render them a peculiar people, until, by 
the grace of God, all men are conformed to the same 
image. As numbers, and wealth, and learning, increase 
in the Church, may they all be sanctified and employed 
for the attainment of the great end desired — the holiness 
of the world. 

Brethren, our zeal, and faith, and efforts, must not 
decline. O, let us strive together that our love may 
abound more and more; that our labors may be even 
more abundant and successful; and that the Church may 
be much more glorious in her future, than in her past 
history. If we are instruments in promoting the great 



THE NATURAL AND SPIRITUAL MAN. 119 



interests of the Church, we must be voluntary instru- 
ments. God will not employ us arbitrarily ; he will not 
compel us to serve him. But is there not inducement 
enough — is there not sufficient motive to influence every 
one to say, Lo, I come to do thy will, God? 0, let us 
yield to the constraining love of Christ; let us covet the 
luxury of doing good ; let us consecrate ourselves, our 
time, our influence, our means, all cheerful, voluntary 
offerings to God. Let us be ambitious to glorify God in 
our bodies and spirits, which are God's ; let us not live 
unto ourselves, but unto Him who died for us. With this 
devotedness of her members, the Church will rise in 
every spiritual attainment, and soon spread her benign 
influence and saving blessings to the ends of the earth. 
Then will she fulfill her sublime destinies — then will she 
bless earth and people heaven — then will she retain the 
favor of God and the admiration of men — then, through 
all time, will her priests be clothed with salvation, and her 
saints shout aloud for joy. Lord! our dependence is 
upon thee, and our eyes are up to thee ; let thy salvation 
be upon us, and upon thy Sion, for ever. Amen. 



SERMON VI. 

BY REV. JAMES Q, U I N N . 
THE NATURAL AND SPIRITUAL MAN. 

"The first man is of the earth, earthy: the second man is the 
Lord from heaven. As is the earthy, such are they, also, that are 
earthy: and as is the heavenly, such are they, also, that are heavenly. 
And as we have borne the image of the earthy, we shall, also, bear the 
image of the heavenly." 1 Cor. xv, 47-49. 

The science of salvation, of all others, is of the great- 
est importance to the human race. Inspired men, for 
many ages, made inquiry of the Spirit of Christ, which 



120 THE NATURAL AND SPIRITUAL MAN. 

was in them, when it testified before the sufferings of 
Christ, and the glory that should follow, if by any 
means they might ascertain and set forth the lengths and 
breadths, the heights and depths of the system of grace, 
which provides salvation for, and offers salvation to Adam's 
apostate, ruined family. Angels, too, those pure, unfallen 
spirits, who kept their first estate, are represented by St. 
Peter as desiring to look into these things, as if to grasp 
the mysterious cause of dying love. But after all their 
inquiries and researches, may they not, with one wonder- 
ing and adoring apostle, exclaim, " the depth !" and 
with another, "Behold what manner of love!" and leave 
the story to be told by the redeemed and saved of every 
age and nation, when they shall appear before the throne, 
having their garments washed and made white in the blood 
of the Lamb? Christ and him crucified — giving him- 
self for us — suffering for us, the just for the unjust, that 
he might bring us to God — was the constant theme of the 
great apostle; and this theme he constantly gloried in. 
He exhibited Christ living, dying, rising, ascending, inter- 
ceding for us, and reigning until death is swallowed up in 
victory, and the last enemy destroyed. But he dwelt with 
great interest upon the rising again of Christ from the 
dead : " For if," saith he, " Christ be not risen, then is our 
preaching vain, and your faith, also, is vain;" "ye are yet 
in your sins," unredeemed, unpardoned, unsanctified ; 
"and we are found false witnesses of God." Then, pla- 
cing himself on this platform, he takes up the subject of 
the resurrection, argumentatively, and proves, beyond all 
reasonable doubt, the doctrine of a general resurrection 
of the human race, both of the just and of the unjust, 
asserting that, "as in Adam all die, even so in Christ shall 
all be made alive;" but " every man in his own order." 
Mark this well. For after death, and the resurrection, 
cometh the judgment, when all must appear before the 



THE NATURAL AND SPIRITUAL MAN. 121 

judgment-seat of Christ, to receive for the things done in 
the body, whether they be good or bad. 

In the course of his argument on the important subject 
set forth in this chapter, the apostle brings two extraor- 
dinary personages into view, calls them both by the same 
name, " Adam," and gives to each the appellation of 
" man." Each is placed at the head of the human race. 
The first as progenitor and federal head. Of him he saith 
that he is of the "earth, earthy," 44 made a living soul." 
Of the second man he asserts, although a man, yet that he 
was " the Lord from heaven " — " a quickening Spirit," and, 
therefore, " heavenly ;" and he stands at the head of Ad- 
am's race, as the great Mediator and surety of a better 
testament. Having thus introduced the subject, we proceed 
in the following order : 

I. To TAKE A VIEW OF THE FlRST MAN, AND HIS RACE 
AS CONNECTED WITH HIM. 

II. To take a Scriptural view of the Second Adam, 

AND OF THE HUMAN FAMILY AS REPRESENTED BY HIM AND 
INTERESTED IN HIM. 

III. Some application, with a few closing remarks ; 
and I claim your sympathies, and ask your attention and 
prayers. 

Of the first man, the apostle asserts that he was " of the 
earth, earthy," " made a living soul." Here both parts 
of human nature are set forth. God who formed all things 
by the word of his power, formed the human body of the 
dust of the earth. This is the inferior — -the material — the 
corporeal part of our nature. The Psalmist speaks of man 
as being "fearfully and wonderfully made." Truly, truly, 
it is a well-wrought frame ; an organization without defect — 
a workmanship worthy of God. Let men, then, learn to 
possess their vessels (bodies) in sanctification and honor ; 
for if any man defile the temple of God, (the body,) him 
shall God destroy. This may be done by drunkenness, 

11 



122 



THE NATURAL AND SPIRITUAL MAN. 



gluttony, debauchery, excessive or unlawful indulgence of 
any animal appetite or propensity. 

But there is a spirit in man: for, "God breathed into 
him the breath of life, and he became a living soul." This 
is the superior part of human nature. The proofs of the 
immateriality and immortality of the soul, and its intel- 
lectual and conscious existence in the separate state, are 
abundant ; but, for the sake of brevity, we pass them by, 
leaving the intelligent hearer to collect and arrange them 
for himself. The soul is the seat of science and volition ; 
and, therefore, man (as he was in paradisiacal purity, and 
as he is under the provisions of the new covenant) is a 
proper subject of law, and by the law under which he is 
placed is held responsible to the Lawgiver; for he is 
capable both of knowing the obligations of the law, and 
complying with its requisitions. But, alas, for Adam and 
the human race, our great progenitor and federal head be- 
came a transgressor, and fell under the malediction of the 
law of that covenant in which he stood fair in the image of 
Him that created him — losing that image, and forfeiting all 
that was secured to him and his posterity, as an obedient 
subject of the government of God. By him sin entered 
into the world, and death by sin — by his transgression many 
were made sinners — by his disobedience judgment came 
upon all men to condemnation. We see, then, that Adam's 
posterity were involved with him in the transgression, and 
subjected with him to the penal sanctions of the law. 
For " by one man sin entered into the world, and death by 
sin; and so death passed upon all men, for that all have 
sinned." But we may profitably trace our connection with 
the first Adam. 

1. We have recognized him as standing at the head of 
our race, as the great progenitor and federal head, in a 
covenant relation involving the interest of all his descend- 
ants. From him, in the order of nature as established by 



THE NATURAL AND SPIRITUAL MAN. 



123 



God, we have received our being — our entire nature, and 
received it as it is. I once doubted this, thinking that the 
soul came immediately from God by infusion ; but, forty- 
six years ago, I was convinced of my error by Fletcher's 
Appeal. As " all nations are made of one blood, have the 
same nature, from the same source, it follows that human 
nature, as such, is alike — is the same, in every age — in 
every clime. No one doubts this, who is engaged in send- 
ing or conveying the news of salvation to distant barbarous 
climes." Well, then, we have received our common na- 
ture from the first man ; and as he was in his fallen, lapsed 
state, so are we. We bear his image. We are like him 
in a moral, mental, and physical point of view. 

2. The nature which we have received from him is 
deeply and sinfully depraved. This sinful, dire depravity 
is well and strongly expressed by our Church in her seventh 
article of religion. It is there defined to be " the corruption 
of the nature of every man that naturally is engendered of 
the offspring of Adam, whereby man is very far gone from 
original righteousness, and of his own nature inclined to 
evil, and that continually." This description of human 
nature as it is, and as we have received it by nature through 
generation, is so full and perfect that it needs no explana- 
tory comment. This (as the doctrine of sinful depravity) 
is held, also, in the same words by the Church of England, 
and the Protestant Episcopal Church of America. 

3. From Adam we inherit trouble and sorrow : " Man 
that is born of a woman is of few days, and is full of 
trouble. He cometh forth like a flower, and is cut down : 
he fleeth, also, as a shadow, and continueth not." How 
emphatic — how full — how true to the life, is this descrip- 
tion of man as he is, and as he always has been! It can- 
not be added to, nor may we take from it : it is perfect, 
and every man knows it to be true. 

4. As the descendants of fallen Adam, how ignorant are 



124 THE NATURAL AND SPIRITUAL MAN. 

we ! How little of God, or the things of the Spirit of 
God, do we know ! " The natural man (man as he is by 
nature) receiveth not the things of the Spirit of God, for 
they are foolishness to him, and he cannot know them ;" 
and wherefore? ''because they are spiritually discerned." 
Unassisted reason, with the aids of human learning, can- 
not so illuminate and expand the human mind as to enable 
the natural man to see, and, understanding^, receive the 
things of the Spirit. Verily, "the world by wisdom 
knew not God." Look at Egypt, Rome, and polished 
Greece. Could either of them — could all of them together, 
give a satisfactory answer to the plain question, How 
many gods are there ? or inform man what he must do to 
be saved? 

It would illy become one who has suffered so much 
inconvenience from the want of learning, to utter a word 
against it. All we mean to say is, that it never did, and 
never can so change the nature of men, as to make them 
Christians, in the proper sense, or qualify them to minister 
in holy things. So that, if we would attain to the knowl- 
edge of the only true God, and Jesus, whom he hath sent, 
we must have something that has not come from Adam by 
nature, through generation; for natural ability never can 
meet moral requirements. 

5. As the offspring of Adam, we are under the sentence 
of death. And what is death, but the penal forfeiture of 
life ? By man (Adam) came death. If it be a debt, it is 
a debt of forfeiture, "and due," as Fletcher remarks, "not 
to nature, but to stern, unyielding justice." We enter the 
journey of life under the sentence of death, and the whole 
journey stretches along the "valley of the shadow of 
death," while on either hand, before and behind, dusky 
shades appear. Some of the antediluvians had a long 
journey through this gloomy vale; but thousands of years 
have rolled away since the record was made, "And all the 



THE NATURAL AND SPIRITUAL MAN. 125 

days of Methuselah were nine hundred, sixty and nine 
years, and he died." 

Well, then, we come again to the conclusion, that we 
have the image of the earthy — that as Adam was, so are we. 
Here all is gloom ; and if no further discoveries had been 
made, or could be obtained, respecting the character and 
final destination of man, we should sink down into dark 
despondency, and, with the poor, bewildered infidel, wish 
that we never had been born ; but, thanks be to God, 
through our Lord Jesus Christ, the star in the east appears, 
and the Sun of righteousness ariseth with healing in his 
wings. 

II. We now take up our second proposition: to take a 
view of the second man, &c. 

And here we see Jesus, the God-man, of whom the 
apostle asserts that he was " a quickening Spirit," " the 
Lord from heaven," and, therefore, not " earthy," but 
" heavenly." In him we see the two distinct natures 
united — the divine and human. To my mind it is clear, 
according to Scripture, that Christ had real existence and 
personal glory with the Father of lights before the world 
was; that he was one in essence with Him who is "from 
everlasting to everlasting." He is, therefore, " the bright- 
ness of his glory, the express image of his person," " for 
in him dwelleth all the fullness of the Godhead bodily." 
We might produce many more Scripture proofs of the 
proper divinity of Christ, but let these suffice. 

We have said that Christ is God, truly and properly so. 
But is he man, also ? Yea, verily, he is man, truly and 
properly man ; but not in the ordinary course of nature ; 
for human nature, entire, as assumed by him, in order to 
become our kinsman and surety, was conceived of the 
Holy Ghost; and a pure virgin (a princess of the blood 
royal) became the mother of this son — this child, whose 
name is, " Wonderful, The Mighty God;" and this 
11* 



126 THE NATURAL AND SPIRITUAL MAN. 

wonderful personage stands at the head of our ruined race, 
as the great mediatorial representative — the surety of a 
better testament — the repairer of the breach — the restorer 
of paths to dwell in. The periods of promises and proph- 
ecies, of types and shadows, had passed, and the fullness 
of the time, the period of consummation, had come, and 
" God sent forth his Son, made of a woman, made under 
the law." Christ having come forth from the Father, and 
come into the world, (by incarnation,) addresseth himself 
to the great work which his Father gave him to do, say- 
ing, in the language of submissive obedience, "A body 
hast thou prepared me: lo ! I come to do thy will." And 
this is his language as the second man. The great Medi- 
ator was (in his incarnation) made under the law, that he 
might magnify and make it honorable ; and, by so doing, 
redeem those that were under the law. We think that it 
was the law of the first covenant under which the second 
Adam (Christ) was made ; for that was the law under 
which the penalty had been incurred — under which man- 
kind were held in a state of condemnation. It was by the 
transgression of that law (by one) that judgment came 
upon all men to condemnation ; so, by the perfectly sinless 
obedience (of one) the free gift came, or cometh, upon all 
men, to justification. Christ knew no sin; he was holy, 
harmless, and undefiled, and, therefore, his obedience was 
perfect ; and this obedience rendered for man by the great 
Mediator and surety, was such as God, the Father, ap- 
proved. Hence the voice from heaven, " This is my be- 
loved Son, in whom I am well pleased" — shall we say, 
with you? So a great and good man used to say; and, 
surely, if God is ever well pleased with man, it is in and 
through his Son; and, therefore, he saith, " Hear ye him." 
But in all this great transaction, the claims of justice are 
never lost sight of. Hence, sufferings and death were a 
part, and an important part, of the obedience which he 



THE NATURAL AND SPIRITUAL MAN. 127 

performed as Mediator : " He became obedient unto death, 
even the death of the cross." For four thousand years 
Christ had been set forth in promises, prophecies, types, 
and shadows ; in which divinity and humanity, both 
united in the same person, often appear in the character 
and work of the promised Messiah, while the " Spirit of 
Christ," in the prophets, "testified beforehand the suffer- 
ings of Christ, and the glory that should follow." 

Christ explains this whole matter to his disciples after 
his resurrection. Having " opened their understanding that 
they might understand the Scriptures," he said, " Thus it 
is written, and thus it behooved Christ to suffer and to rise 
from the dead ;" and again, " Ought not Christ to have suf- 
fered these things, and to enter into his glory?" St. Paul 
testified both to small and great only what " the prophets 
and Moses did say should come : that Christ should suffer, 
and that he should be the first that should rise from the 
dead ;"- and that " it became him, for whom are all things, 
and by whom are all things, in bringing many sons to 
glory, to make the Captain of their salvation perfect 
through suffering;" and sums up the whole of the sacri- 
ficial code, and the design of Christ's sufferings and death, 
in Hebrew xiii, 11, 12: "For the bodies of those beasts 
whose blood is brought into the sanctuary by the high 
priest for sin, are burnt without the camp. Wherefore, 
Jesus, also, that he might sanctify the people with his own 
blood suffered without the gate ;" so that we may safely 
conclude, that the last great act of obedience on the part of 
the great Redeemer was, that of giving himself an offering 
and sacrifice to God, for a sweet smelling savor. 

Do we inquire what perfection in God — what principle 
in the divine government required all this in order to 
human redemption and salvation? We answer, Justice, 
stern, unyielding justice ; for Christ being now set forth a 
propitiatory sacrifice for sins that are past, " God can be 



128 THE NATURAL AND SPIRITUAL MAN. 

just, and the justifier of him that believeth in Christ," and 
receive into divine favor all that come to God by him. 

And now let a world of sinners lost in Adam, but 
redeemed by Christ, come and behold the wonders of 
redemption : " For God so loved the world, that he gave 
his only begotten Son, that whosoever believeth in him 
should not perish, but have everlasting life. For God 
sent not his Son into the world to condemn the world, 
but that the world through him might be saved." God is 
well pleased in him, and, through him, looks with com- 
placency on man. But what wonders are here ! It pleased 
the Lord to bruise and put that Son to grief— to make his 
soul an offering for sin — to wound him for our transgres- 
sions — to bruise him for our iniquity — to lay the chastise- 
ment of our peace upon him, that we might be healed 
by his stripes t And, O, the lovely Jesus ! — the meek, 
the lamb-like Son of God ! He endures contradiction 
of sinners against himself — he gives his "back to the 
smiters," and his "cheeks to them that plucked off the 
hair" — he hides not his "face from shame and spitting." 
Finally : " he is led as a sheep to the slaughter, and, 
like a lamb, dumb before his shearer, so he opens not 
his mouth." " The cup which my Father hath given me, 
shall I not drink it?" And having drunk the cup, he 
exclaims, "It is finished, and gives up the ghost." 
The law is made honorable — justice is satisfied, and man 
redeemed from the curse of the law, Christ having been 
made a curse for him : 

" Here the whole Deity is known. 
Nor dares a creature guess, 
Which of the glories brightest shone, 
The justice or the grace." 

But it may be asked, " Did Christ, as the great Mediator, 
by the obedience which he performed and the vicarious, 
sacrificial death which he died, place all men under the 



THE NATURAL AND SPIRITUAL MAN. 129 

new covenant provisions, so as to place salvation before 
them, and put it in their reach?" We answer, une- 
quivocally and unhesitatingly, He did. For if "by the 
offense of one, judgment came upon all men" under the 
first covenant, " even so, by the righteousness of one, the 
free gift came upon all men," under the second covenant. 
And let it not be forgotten, that it was by the grace of God 
that Christ " tasted death for every man" — that he "gave 
himself a ransom for all." Hence we safely assert, that 
the grace of God that "bringeth salvation to all men hath 
appeared." 0, then, let no son of Adam reject, or receive 
this grace in vain ; for it bringeth salvation. 

Here is a system of grace, and grace beforehand with 
human ability, or exertion. "It preventeth man that he 
may have a good will, and worketh with him when he hath 
that will." So that it is by grace that man hath power to 
comply with the terms of salvation, or reject the counsel 
of God against himself. The grace of God by Christ 
Jesus, reaches down and takes hold of man in his low 
estate of mental, moral, and physical degradation, in order 
to raise him up, illuminate, pardon, purify, and reinstate 
him in the favor and image of God, which he lost in Adam, 
and from which he had become further removed by actual 
transgression. We allow, indeed, that " there is a spirit in 
man," which, doubtless, implies a capacity to receive, but 
yet it is the " inspiration of the Almighty that giveth them 
understanding." This inspiration is illuminating, quick- 
ening or life-giving, and purifying, and comes from God, 
through Christ, by the Holy Ghost; a measure of which 
is given to every man to profit withal. And thus 
" Jesus, in whom the Godhead's rays 
Beam forth in mildest majesty, " 
becomes the light of the world, and the life of men. And 
so John the Baptist bears witness of him, that all men 
through him might believe. Faith, then, by which the 



130 



THE NATURAL AND SPIRITUAL MAN. 



testimony which God hath given of his Son is cordially 
received — faith, apprehending and receiving Christ, and 
God as he was in Christ reconciling the world to himself, 
is the condition of justification and salvation under the new 
covenant. Let the sinner, then, come to Christ, with a 
broken spirit and a contrite heart, confessing and forsaking 
his sins, and claiming an interest in the matchless merit 
of a Savior's dying love, and he shall be justified freely 
through the redemption that is in Christ Jesus. Justifica- 
tion implies the pardon of sins that are past — removes 
personal guilt — puts the pardoned sinner in a state of recon- 
ciliation with God. He now has peace with God, and is 
delivered from the spirit of bondage unto fear. In this 
grace he stands and rejoices in hope of the glory of God. 
But the grace imparted and received, in justification, must 
be improved by faith — working faith ; for faith that works 
not by love, purifying the heart, is dead — is good for noth- 
ing. For as Dr. Watts saith, 

" Faith must obey the Father's will, 
As well as trust his grace." 

Be it known, then, that those who have received the grace 
of God in justification, being quickened into spiritual life, 
are required to improve that grace, and advance in the 
same, by adding to "faith, virtue; and to virtue, knowl- 
edge ; and to knowledge, temperance ; and to temperance, 
patience; and to patience, godliness; and to godliness, 
brotherly kindness ; and to brotherly kindness, charity." 

Thus sanctification commences in illumination and jus- 
tification, and goes on in the soul in proportion as the 
believer grows in grace ; for it is a gradual, progressive 
work of the Spirit and grace of God : " First the blade, 
then the ear, after that the full corn in the ear." The babe 
becomes a young man — the young man a father ; the de- 
posited leaven spreads, or is diffused through the whole 
lump; the roots of bitterness are all extracted; and thus 



THE NATURAL AND SPIRITUAL MAN. 



131 



improving the grace of God, and growing therein, we 
put off the old man and put on the new man ; for while by- 
faith we behold as in a glass the glory of God, we are 
changed into the same image, and become new creatures in 
Christ Jesus. 

And now what is wanting but the Spirit^-the Holy 
Ghost, witnessing to the work, and affixing the seal? 
When all the graces of the Spirit appear — as love, peace, 
joy — this witness of the Spirit is, for the most part, direct 
and instantaneous, and is received by faith ; for, saith the 
apostle, "After that ye believed, ye were sealed with that 
holy Spirit of promise." While the soul is waiting, look- 
ing, longing, breathing after God, and all the mind that 
was in Christ, the Spirit takes some " exceeding great 
and precious promise" and applies it to the hungering 
and thirsting soul, saying, "According to thy faith, so be 
it unto thee." The anxious soul replies, " Behold thy 
servant: be it unto me even as thou sayest." The Spirit 
says, "This is thine." Faith says, " It is mine," and 
gives all the glory to God. " Now He is mine, and I am 
his." 

So the old Methodist divines believed and taught that 
sanctitication was both gradual and instantaneous — gradual 
in its rise, progress, and developments ; and instantaneous 
in its consummation, witness, and seal. One of the most 
profound divines I ever knew, according to years, Rev. 
Samuel Parker, used to say, that "the grace of God by 
Christ preventing us, and working with us, if duly im- 
proved by us, in the exercise of obedient faith, could not 
fail to gain a complete ascendancy, so that where sin hath 
abounded grace shall much more abound."* 

* Of dear Parker, permit me to say, that he was a most amiable and 
interesting youth. We were boys together, and both began to study 
divinity together in an old-fashioned Methodist Sunday school, near 
sixty years ago, with the Testament and a Scriptural Catechism 



132 



THE NATURAL AND SPIRITUAL MAN. 



But the body, too, as it has borne the image of the 
earthy, shall, also, bear the image of the heavenly — shall 
bear the image of Christ, in his glorified humanity; for 
Christ did truly rise again from the dead, and took again 
his body, with all things appertaining to the perfection of 
man's nature, wherewith he ascended into heaven ; and 
there, in glorified humanity, he appears ; and in that nature 
and form, no doubt, he will be revealed from heaven, with 
his mighty angels. Christ, as exalted to the right hand 
of the throne of the Majesty in heaven, and glorified in 
human nature, hath all power in heaven and earth ; is the 
source of spiritual life, and has power to impart, or restore, 
natural life, reorganize the human body, and reunite mat- 
ter and spirit, soul and body, after having been long sep- 
arated by death. All this he has done. Having power 
over all flesh, he rose from, the dead to die no more, and so 
became the first fruits of them that slept. Rejoice in this, 
O Christian ; for " if the Spirit of him that raised up 
Jesus from the dead dwell in you, he that raised up Christ 
from the dead shall, also, quicken your mortal body, by 
his Spirit that dwelleth in you." The saints are dear to 
Christ. Is he the head? They are the members of his 
body. Is he the vine? They are branches in him. 
Does he live ? They shall live, also ; for their life is hid 
with Christ in God. In death, they but sleep in him. 
And when he shall descend with a shout, with the voice of 
the archangel and the trump of God, he will bring them 
with him, change their vile body, and fashion it like his 
glorious body. "Then will he be glorified in his saints, 

before us. We became men, preachers, presiding elders, and dele- 
gates to General conference together. We labored, suffered, and 
sympathized with each other, in the western wilds, more than forty 
years ago. Ah! I loved him much. But more than twenty years 
are gone since the Master called him hence; while I am still here, 
with the mere shreds of my former self. 



PERFECT LOVE. 



133 



and admired by all them that believe." But we feel as if 
forbidden to pursue this subject further, being almost struck 
blind by the outbeaming of glory. Verily, " It doth not 
yet appear what we shall be, but we know that when he 
shall appear, we shall be like him, for we shall see him as 
he is." Thus far saith Revelation : says faith, " It is 
enough." Here we cast anchor, and wait for the daylight 
of eternity. But we must now draw the subject to a close. 

Beloved brethren, I may have delivered to you my last 
message; for "time is shaking me by the hand," and death 
is near. In view of this solemn and sublime subject, let 
saints rejoice and sinners tremble. The time will come 
"when all that are in their graves shall hear the voice of 
the Son of God, and come forth : they that have done good 
to the resurrection of life, and they that have done evil to 
the resurrection of damnation." Only the saints shall par- 
ticipate in the glories of the world of light and immor- 
tality. Those, and those only, who follow him in the 
regeneration shall walk with him in white ; but "indigna- 
tion and wrath upon every soul of man that doeth evil," 
remaining in unbelief and impenitence. And, O Christian 
people, remember you are called to be saints ; that is, 
holy ones. He that hath called you is holy ; so be ye 
holy in all holy conversation and godliness, looking for, 
and hastening to, the coming of the Lord. The grace of 
our Lord Jesus Christ be with you all. Amen. 



SERMON VII. 

BY REV. ELMORE YOCUM. 
PERFECT LOVE. 
"Perfect love casteth out fear," 1 John iv, 18. 
In the whole range of doctrines taught in the Bible, 
none is morn clearly expressed, or stamped with greater 

12 



134 



PERFECT LOVE. 



importance, than " holiness;" that " holiness without which 
no man shall see the Lord." It is taught under a variety 
of terms, as "perfection," " sanctification," "purity of 
heart," "assurance of faith," "perfect love," &c. Love 
is the crowning grace, and a perfection of this grace is 
the highest glory of Christianity. A subject of greater 
interest, and more general importance than this, could not 
be presented, and in its discussion we will notice, 

I. The nature of Perfect Love. 

Some set the mark too low, and suppose they enjoy this 
blessing when first justified ; or that it consists in ecstasy 
of feeling. Others set the mark too high, and discourage 
themselves and others from seeking it. The true standard 
is laid down by the apostle in the words of the text, perfect 
love ; not perfect obedience to the law of works ; not even 
perfect legal obedience to the moral law ; not perfect 
knowledge ; but perfect conformity to the evangelical law 
of the Gospel, which is love. " Love is the fulfilling of 
the law." It would be very difficult for us to show, how 
many weaknesses, infirmities, and errors, are consistent 
with perfect love ; and even love is not perfect absolutely, 
or in a sense that it does not admit of increase. Certainly 
there is no point in love to God, however exalted in time, 
or eternity, beyond which the Christian may not pass. 
All orthodox Churches admit the doctrine of total deprav- 
ity, and yet teach that the totally depraved may be ad- 
vancing in iniquity; and may we not, with equal pro- 
priety, teach that the wholly sanctified may be constantly 
growing in the knowledge and love of God. And, as 
a man of wealth is capable of accumulating property much 
more easily and abundantly than a poor man, so the sancti- 
fied Christian may advance with less difficulty and greater 
strength in the acquisition of heavenly treasure, because 
his facilities for growing in grace and in the knowledge of 
our Lord Jesus Christ are vastly increased. 



PERFECT LOVE. 



135 



In what sense, then, may love be said to be perfect? 
Simply in this, that it is now the reigning and ruling 
principle of the soul, and " casteth out" every opposing 
principle. "Perfect love casteth out fear" — all torment- 
ing fear, as, 1. The fear of reproach. 2. Fear of want. 
3. Fear of death. 4. Fear, or dread of judgment. It 
will be perceived that this is a very happy state of mind. 
Free from all anxiety and care, the soul rests calmly in God. 

" that I now the rest might know, 
Believe and enter in; 
Now, Savior, now, the power bestow, 
And let me cease from sin." 

II. When may this blessing be obtained ? 

While Christians generally admit the necessity of entire 
sanctification, many suppose it cannot be obtained until 
death. That most Christians do not experience the bless- 
ing until that late hour may be true ; but it is a melancholy 
truth that so few seek to be stars of the first magnitude in 
the kingdom of God.- A brief view of a few of the prom- 
ises, commands, examples, and prayers of Scripture, may 
satisfy us that this blessing may be obtained before death, 
and may be enjoyed at any time, when sought in a Scrip- 
tural way. 

1* The promises: "Then will I sprinkle clean water 
upon you : from all your filthiness, and from all your idols, 
will I cleanse you;" "The oath which he sware to our 
father Abraham, that he would grant unto us, being de- 
livered out of the hand of our enemies, to serve him with- 
out fear, in holiness and righteousness, all the days of our 
life;" "If we walk in the light, as he is in the light, we 
have fellowship one with another, and the blood of Jesus 
Christ, his Son, cleanseth us from all sin ;" " If we con- 
fess our sins, he is faithful and just to forgive us our 
sins, and to cleanse us from all unrighteousness." These 



136 



PERFECT LOVE. 



promises all embrace a full and present salvation from 
all sin, to be enjoyed " all the days of our life.^ 

2. The commands: "Thou shalt love the Lord thy 
God with all thy heart;" "Be ye holy;" "Serve him 
with a perfect heart;" "Be perfect," &c. These com- 
mands refer only to the present time, and require imme- 
diate obedience. 

3. The prayers: "Create in me a clean heart;" "Fa- 
ther, sanctify them through thy truth ;" and in the same 
prayer our Savior says, " I pray not that thou shouldst 
take them out of the world, but that thou shouldst keep 
them from the evil;" "May the very God of peace sanc- 
tify you wholly ; and I pray God your whole spirit, soul 
and body, be preserved blameless unto the coming of our 
Lord Jesus Christ." The apostle fixes the meaning of 
his prayer in reference to this point in the last clause, 
"and preserve you blameless until the coming of our 
Lord Jesus Christ,*' 1 or until death. It would be pre- 
sumption to suppose David, the Sav*or, and St. Paul, did 
not expect the fulfillment of their prayers, and equally so 
to suppose they prayed for death, which must have been 
the case if entire sanctification cannot be experienced until 
death. 

4. The examples: "Enoch walked with God;" "Noah 
was perfect in his generation ;" " Job was a perfect man ;" 
" Mark the perfect man," says David. Simeon and 
Anna, Zecharias and Elizabeth, were righteous before 
God, " walking in all the commandments and ordinances 
of the Lord blameless." And the apostle says, "Let as 
many as be perfect be thus minded." These all were per- 
fect, according to the dispensation in which they lived. 
But some say, these were inspired men, and inquire, 
Where are your witnesses now ? If there were none, it 
would not disprove the doctrine ; but a cloud of witnesses 



PERFECT LOVE. 



137 



are before us, in whose life and conversation nothing has 
appeared to contradict their profession. Among these we 
may mention the names of Fletcher, Bramwell, Carvosso, 
Abbott, Payson, Fisk, James B. Taylor, Lady Maxwell, 
Mrs. Fletcher, Hester Ann Rogers, and Mrs. Edwards. 

Mr. Wesley says: "Four or five and forty years ago, 
when I had no distinct views of what the apostle meant by 
exhorting us to ' leave the principles of the doctrine of 
Christ, and go on unto perfection,' two or three persons in 
London, whom I knew to be truly sincere, desired to give 
me some account of their experience. It appeared exceed- 
ing strange, being different from any thing I had heard be- 
fore, but exactly similar to the preceding account of entire 
sanctification. The next year, two or three more persons 
at Bristol, and two or three in Kingswood, coming to me 
severally, gave me exactly the same account of their expe- 
rience. A few years after, I desired all those in London 
to come to me all together, at the Foundery. That I might 
be thoroughly satisfied, I desired that man of God, Thomas 
Walsh, to be present with me. When we met, first one, 
then the other of us, asked them the most searching ques- 
tions we could devise. They answered every one without 
hesitation, and with the utmost simplicity ; so that we were 
fully persuaded they did not deceive themselves. In the 
years 1759, 1760, 1761, and 1762, their numbers multiplied 
exceedingly, not only in London and Bristol, but in various 
parts of Ireland, as well as England. Not trusting in the 
testimony of others, I carefully examined most of these 
myself; and in London alone, I found six hundred and 
fifty-two members of our society, who were exceedingly 
clear in their experience, and of whose testimony I could 
see no reason to doubt." 

But, from Mr. Wesley's day, we may come down to 
our own times. Recent publications show a revival of 
this experience of the deep things of God, not only in 
12* 



138 



PERFECT LOVE. 



England and Ireland, but in America. In our own Church 
and others, we seldom hear of a revival in which wit- 
nesses of perfect love are not raised up. May the work 
spread, until it shall be as common to hear of souls 
cleansed as sinners converted. 

III. HOW IS IT TO BE SOUGHT? 

The answer is, 

1. By faith. The word says, "Sanctified by faith." 
There are two errors into which some seekers fall, 1. Ex- 
pecting the witness before they believe, and refusing to 
believe without a sign. This is expecting the end without 
the use of the means. The language of faith is, not that 
he has done, or that he will do the work, but that he doeth 
it. 2. Another error, perhaps still more common, is seek- 
ing in a legal manner. The language of those who fall 
into this error is, " I am not good enough — I must fast, 
pray, read, deny self, and make great efforts, and great 
reformation before I can expect the blessing." These 
things are good and acceptable to God; but not when 
they are thrown between the soul and Christ. Will not 
God take the will for the deed? Is there not a shorter 
way — the way of direct access to God by faith, without 
the deeds of the law? But this faith implies, 

2. Entire consecration to God. This consecration 
should be, 1. Deliberate. Do I firmly believe in the 
doctrine ? Am I willing to live a holy life ? Do I sin- 
cerely repent of the remaining corruption of my nature ? 
Can I give up the dearest idol ? Do I hunger and thirst 
after righteousness ? Then, Lord, I give myself to thee. 
I am thy servant, thou hast redeemed me. 2. Universal. 
Jill must be dedicated. "I beseech you, therefore, breth- 
ren, by the mercies of God, that ye present your bodies a 
living sacrifice." There should be no reservation ; all 
must be laid on the altar of God — soul, body, and estate, 
time, friends, and influence — all. 3. Perpetual. It is not 



PERFECT LOVE. 



139 



an experiment to be tried for a time, and then abandoned. 
It is made for all coming time. 

" Our souls and bodies we resign, 
With joy we render thee 
Our all, no longer ours, but thine 
To all eternity." 

A consecration thus made, embracing all the promises 
of God, including all our powers, acts, and possessions of 
body, mind, and estate, without any reserve, either in 
objects, time, or place, which contemplates its fulfillment 
hi the divine, and not in human strength, is substantially 
that practical act of faith in God which cannot fail to 
meet with his approbation, and which he will accompany 
with the witness of his Spirit. " Faithful is he that calleth 
you, who, also, will do it." And now, dear reader, why 
tarriest thou? "Arise, shine, for thy light is come." 
Enter this moment into the promised inheritance. If the 
blessing is obtained by simple faith, why delay? Let 
every motive be brought to bear this moment on thy heart. 
"Behold now is the day of salvation." Only believe, and 
the blessing is thine. 

"Faith, mighty faith, the promise sees, 

And looks to that alone; 
Laughs at impossibilities, 

And cries, It shall be done. 
'Tis done; thou dost this moment save 

With full salvation bliss; 
Redemption through thy blood I have, 

And spotless love and peace." 

Even so, come, Lord Jesus. Amen. 



140 



Christ's death vicarious. 



SERMON VIII. 
by rev. william h. raper. 
Christ's death vicarious. 
" When thou shalt make his soul an offering for sin," Isaiah liii, 10. 

" Of whom speaketh the prophet this ? of himself, or of 
some other man? Then Philip opened his mouth, and 
began at the same Scripture, and preached unto him Jesus." 
Yes, my brethren, this whole chapter belongs to Jesus, 
and none else. He it was who bore " our griefs, and car- 
ried our sorrows" — who was "wounded for our trans- 
gressions, and bruised for our iniquities." Yes, and " we 
hid as it were our faces from him" — we "despised and 
rejected him." And yet, notwithstanding all this, he 
consented to be made an offering for sin. > The holy — the 
innocent Jesus, whose nature was deathless, because it had 
ever been sinless, was by no law of God under obligation 
to die for himself; otherwise, he could not have died meri- 
toriously for others. Being free from all natural and penal 
obligation to die on his own account, he was at full liberty 
to assume the obligation for others. His death was an act 
of obedience: "He became obedient unto death." It was 
not to human law that he forfeited his life ; for his judge 
said, "I find no fault in him;" "I am innocent of the 
blood of this just person." And he who betrayed him 
said, " I have betrayed innocent blood." The law of his 
physical nature had no demands on his life. He, himself, 
said, " No man taketh my life from me — I lay it down of 
myself." As much as to say, "My life is immortal; yet 
I, of my own self, consent to render it vulnerable." His 
death, so far as man was an agent in it, was a downright 
murder. That which he suffered at the hands of his ene- 
mies, was no part of his meritorious sufferings. The Jews 
were officious intermeddlers in inflicting his death. There 



Christ's death vicarious. 



141 



was another cause at work, though unseen to man, that 
would have effected it. The invisible cup, in the hand of 
the Lord, contained the dreadful cause. The cup of woe — 
of trembling — of sorrows untold — of death in its most dire- 
ful form, prepared by justice for a guilty world, and which 
his Father gave to him in the garden of Gethsemane, and in 
receiving which he exclaimed, " O my Father, if it be pos- 
sible, let this cup pass from me ;" but " if this cup may not 
pass, except I drink it, thy will be done." In that cup was 
summed up that awful debt of suffering and death, contracted 
by our sinful race, and which we could not have paid and 
survived. But Christ having become our surety, in view 
of our insolvency, paid the debt for us, and now offers us 
the indemnity. O, thou immortal spirit of man ! accept 
the indemnity and live- — reject it and die ! 
My object in reading this text, is to show, 

I. That the death of Christ was sacrificial. 

II. That it was offered to God. 

III. That it was offered in our stead ; and, that 
the vicarious principle is found in the religious sacrifices 
of all the nations of antiquity ; which will go far to 
prove that it was an essential element of the primitive 
religion of man ; and, consequently, an essential doctrine of 
Christianity, inasmuch as Christianity is primitive religion 
restored. 

And, first, that the death of Christ was sacrificial, we 
only need consult the following texts of Scripture : " But 
now, once, in the end of the world, hath he appeared, to 
put away sin by the sacrifice of himself." He officiated 
at the altar as priest; himself was the sacrifice offered. 
The work was all his own. The merit his ; and to him 
be all the glory. Again : " But this man, after he had 
offered one sacrifice for sins, for ever sat down on the right 
hand of God." Once more: "For even Christ our Pass- 
over is sacrificed for us." From the above passages of 



142 Christ's death vicarious. 

Scripture, it is evident that Christ's death was not only 
sacrificial, but that the sacrifice was a sin-offering, and 
made in behalf of man. The latter text is antitypical of 
the Israelitish passover, which was instituted on the day 
preceding that awful night, when the angel of death, by 
the command of God, went forth throughout all the land 
of Egypt, and destroyed the first-born of all the families 
of Egypt ; and, but for the blood of the paschal lamb, the 
sinful Hebrews would have shared the same fate ; for when 
the angel found on the door-posts the blood of the sacrifice, 
he " passed over," and the plague was not upon them, to 
destroy them. So Christ, who, "by his own blood, ob- 
tained eternal redemption for us," is our passover; and the 
man whose soul is not sprinkled, and sanctified by this 
blood, must be "punished with everlasting destruction from 
the presence of the Lord, and from the glory of his power;" 
whilst he that is sealed with this token of blood, shall be 
spared, " as a man spareth his own son that serveth him." 

Our second proposition is, that the death of Christ was 
a sacrifice offered to God. The offering was made to 
God ; not as a martyr who offers his life to bear witness to 
the truth ; for, in that case, the testimony is offered to those 
to whom the truth is first tendered, and who are to be con- 
vinced that it is truth : in which case, his sacrifice should 
have been offered to man. But, as we shall see, it was 
offered to God. " Who, through the Eternal Spirit, offered 
himself without spot to God;" "And walk in love, as 
Christ also hath loved us, and hath given himself for us, 
an offering and a sacrifice to God." From these, as well 
as from many other passages of the sacred writings, it is 
clear, that Christ's death was a sacrifice made and exhibited 
to God for his acceptance. We lay it down as an incon- 
trovertible truth, that no religious sacrifice, whatever be the 
form of religion, whether ancient or modern, Jewish or 
heathen, was offered to any one but the Deity. It is true, 



CHRIST S DEATH VICARIOUS. 



143 



that the heathen offered sacrifices to their heroes ; but not 
until they were deified. They, likewise, " offered sacrifices 
to devils but these were infernal gods. Deity, and 
Deity alone was to be propitiated by their sacrifices. In 
all cases whatsoever, they were presented to God, or the 
gods against whom they had offended — whose assistance 
they wished to obtain, or whose supremacy they intended 
to acknowledge. 

Now, in these respects, the sacrifices of the heathen 
agreed with those of the Jews. Although Moses, the 
Jewish lawgiver, regulated the Jewish sacrifices, appoint- 
ing the kinds of animals, and directing the mode of offering 
them, yet Moses did not originate the institution ; for we 
find it practiced in the earliest ages. " Cain brought of 
the fruit of the ground, an offering to the Lord," by which 
he acknowledged the supremacy of Jehovah. But " Abel 
brought of the firstlings of his flock," by which he ac- 
knowledged himself a sinner, and by which he supplicated 
pardon. We find Noah, likewise, erecting an altar unto 
God, immediately after he came out of the ark. Now, all 
these offerings, the blood of which was supposed to speak 
in behalf of the offender, were presented to the Deity. 
The blood of Abel's offering spake to God in his behalf ; 
but the blood of Jesus " speaketh better things than that 
of Abel." 

This leads us, thirdly, to remark, that these sacrifices 
were all, in every case where blood was shed, offered in 
the stead of the offender, and that by them he was 
released from the obligation to atone for his own guilt, 
by dying himself. The sacrifice was the price paid for 
the offender's ransom. This constitutes their vicarious 
character. 

The practice of offering religious sacrifices to Deity, 
was a universal practice among all the nations of antiquity. 
This fact cannot be doubted by the student of history. 



144 



CHRIST S DEATH VICARIOUS. 



Egypt, Chaldea, Phoenicia, Greece, Gaul, Rome, Car- 
thage, Britain, and all the Isles of the Mediterranean sea, 
had their sacrifices, which they offered to the avenging 
gods. Now, as universal as was the practice of offering 
sacrifices, so universal was their vicarious character. 
When Agathocles defeated two Carthagenian armies, he 
drove the fugitives within the walls of their city. Being 
in great consternation, they assembled for consultation, and 
to devise the best means of defense. After much deliber- 
ation, they resolved that, as the cause of their calamities 
was the anger of Saturn, who, being incensed at them for 
having offered the children of slaves and strangers, in place 
of their own, their duty was to sacrifice, forthwith, two 
hundred children of the best families in Carthage, in order 
to propitiate the avenging god, and to obtain favor and 
assistance in that critical moment ; and the decree was 
forthwith put into execution. The offering of the white 
bull, by the Egyptians, was a vicarious sacrifice. The man- 
ner of it was as follows : The owner of the bull, when he 
wished to present to Apis, his god, a sacrifice for his sins, 
was exceedingly careful to see that the animal was purely 
white. He then delivered it to a priest, appointed for 
that express purpose, who examined every part of its 
body, to ascertain if there were any black hairs upon it. 
If so, it was rejected ; if not, he delivered it to the priest 
of the altar, who required the owner to place his hands on 
the head of the animal, and to confess his sins, and his 
desert of death on account thereof. By placing his hands 
on the head of the sacrifice, he transferred his sins to the 
beast, whose blood was then shed, as the ransom price for 
his life. Here the vicarious principle is clearly manifest; 
but not more so than in all the offerings of other nations. 
I feel myself fully sustained by history, in laying it down 
as an incontrovertible truth, that in all the bloody sacri- 
fices of the Jews and heathen, the sacrifice was offered 



Christ's death vicarious. 



145 



direct to God, or their gods, and that the life of the victim 
was offered in lieu of the life of the owner. No, not a 
nation can be found, whose religious sacrifices of life and 
blood did not present the vicarious principle in bold relief. 
This being true, how shall we account for it? What cause 
could have produced such an entire unanimity of practice ? 
A practice that prevailed from the head of the Ganges to 
the Pillars of Hercules, and from the Arctic ocean to the 
Cape of Good Hope : from Moses to Josephus, and from 
Sanconiathon to Mr. Rollin, we learn the fact. All the 
reasons that I have met with by which authors have 
attempted to account for the remarkable agreement in these 
two features of ancient sacrifices, may be summed up in 
the two following, to wit: Either that "the perception of 
a common principle led all men to adopt the practice, or 
that God instituted it as an essential element in that system 
of religion which he gave to the first generation of men." 
If the first reason be a correct one, that by the perception 
of a common principle all men were led to adopt the prac- 
tice, then must it have been by the principle of intuition ; 
which, having once been common to the intellectual consti- 
tution of man, would have continued, and which, of neces- 
sity, must still exist, thereby excluding the possibility of a 
difference of opinion on the great question of the vicarious 
atonement made by the sacrifice of Christ; but as no such 
common perception now exists, it is reasonable to con- 
clude that it never did exist ; and there being no adequate 
cause for such a universal effect, so far as we can perceive, 
it follows that God instituted the rite, and gave it to the 
first man to observe, and hand down to his posterity ; and, 
inasmuch as the duty to offer in sacrifice the life of a pure 
animal for the sin of his soul was ordained by God, man 
discharged the duty under a sense of moral obligation, 
which gave it force and perpetuity. 

Shem, Japheth, and Ham, were three prime roots, 
13 



146 



CHRIST S DEATH VICARIOUS. 



whence sprang all the nations of the earth. They received 
the true religion from Noah, their father, who was cotem- 
porary with Methuselah five hundred and ninety-nine 
years; and Methuselah being cotemporary with Adam 
two hundred and eighty-three years, was capable of giving 
to Noah all he had learned of Adam. Now, when the 
national branches shot off from the three generative roots, 
and had separated from each other, and settled in distant 
countries, a few generations produced vain speculations in 
theology, that greatly mutilated the beautiful original they 
had received from their ancestors. Most of the nations 
went so far in changing and adding to the original draft, 
that most of its former suitableness to the moral wants of 
man was obliterated, and nearly all its power to make him 
a virtuous being destroyed. Three essential elements of 
the original system remained, defying even speculation, 
superstition, and vice, to destroy them : these were sin- 
offerings — their being made directly to God, and their 
vicarious character. It is a main part of the present dis- 
course to account for the remarkable preservation of these 
three doctrines, which we shall now attempt to do. 

Man having been created a holy being, was, conse- 
quently, a happy being: holiness being the subordinate 
cause of his happiness. When he sinned against his Cre- 
ator he lost his holiness, and, by consequence, his hap- 
piness ; for happiness being the end of his being, and 
holiness the means to attain it, when he sinned he lost 
both. God having no more pleasure in his misery and 
death than he had in the sin that caused them, was induced 
to seek his restoration. This could not be done, except in 
accordance with the rules of his administration. Those 
rules were contained in that form of government under 
which man was created, which prescribed his duty and 
guarantied his rights, and was called a covenant. Now 
a covenant is only binding while both of the parties keep 



Christ's death vicarious. 



147 



to the contract. Man broke the contract, and forfeited his 
rights, and the protection secured by the covenant. Being 
guilty, he needed pardon; being morally polluted, he 
needed purifying; being under sentence of death, he 
needed redemption. Now, the rules for the administration 
provided for no such wants; for pardon, sanctification, and 
a resurrection were alike unknown in that code. To have 
granted them would have been unlawful; they not being 
provided for by law. God having still in view the end of 
man's creation, namely, his happiness, resolved on a new 
scheme for that purpose, which could not be carried into 
effect without a modification of the existing covenant, 
which, in effect, would amount to a " new covenant." 
V/hat shall be done to make way for this new modification 
of law, or new covenant? Shall the first be repealed, or 
set aside ? This would be violating eternal rectitude ; for 
to repeal that which is infinitely right, (and God's laws are 
so,) would be infinitely wrong. What is to be done ? 
Why let those parts of the covenant which have penal 
claims on man be satisfied, and the way will then be open 
for a newly modified system, in which provision shall be 
made for means and agencies necessary for the restoration 
of man to a state of holiness, that the final end of his 
being may be accomplished. 

But what is the price of man's redemption? We an- 
swer, a full equivalent — life for life. Who will pay the 
price? A voice from the bosom of the Father answers, 
"/will." In what way? " My soul shall be made an 
offering for sin." This offer was accepted — the first 
covenant satisfied; and man being "bought with a price," 
he was transferred to the new covenant, which made am- 
ple provision for him as a sinner, that he might be saved. 
This new covenant is a credit system : it grants great priv- 
ileges to us on the suretiship of the Son of God, who, 
on our insolvency being ascertained, came forward and 



148 



Christ's death vicarious. 



paid down the price, by " offering himself, without spot, 
to God." 

Although this new scheme was perfect in the mind of 
Jehovah, man was only intrusted with a rough draft, 
which was gradually filled up until the fullness of time 
came, when that which, in a great degree, " had been hid 
from ages, was made known." But this rough draft, or par- 
tial revelation of God's method of saving sinners, contained 
all the essential parts of the plan. A vicarious sacrifice, 
offered to God, was the first element; faith in the end of 
that sacrifice was the second. Now, as " Christ is the end 
of the sacrificial law for righteousness to every one that be- 
lieveth," it is but reasonable to suppose that when God 
ordained sacrifices, he explained the end, or design thereof. 
This is his usual method, as in the case of the passover 
given to the Jews, and that of the supper ordained by 
Christ, who said, "This is, or, this represents my body; 
this my blood." Now, as the sacrifices offered under the 
law could not take away sin, (see Heb. x, 4,) they must have 
been intended to assist the faith of the offerer to discern 
that which could take away sin. That the whole sacrificial 
code was a system of faith is very clear. " By faith, 
Abel offered unto God a more excellent sacrifice than 
Cain," is in perfect accordance with the sacred history 
on this subject. 

Now, as the human intellect was so much impaired, and 
the understanding darkened by sin, man, in the early ages, 
could not have received divine truth by a purely intellectual 
course of instruction. This the divine goodness consid- 
ered, and, in condescension to man's weakness, adopted 
the plan of similitude, figure, or type. These types 
addressed his senses, and assisted his faith to discern the 
true sacrifice, concerning which God had instructed him. 
Thus he was taught that, as a sinner, he had forfeited his 
life, and that his Maker had provided a sacrifice to be 



Christ's death vicarious. 



149 



offered in his stead. Hence, pardon of sin, and exemption 
•from punishment by the merit of a propitiatory sacri- 
fice, were subjects with which he became familiar, which 
became indelibly impressed upon his mind, and thus he 
was prepared to receive, as his only meritorious sacrifice, 
Him, whose " soul was made an offering for sin." The 
sacrificial law was our " schoolmaster," to instruct us by 
its types and shadows, and to prepare us to receive Christ, 
who was the end, or design of that law for righteousness 
to all who should accept of him. 

This account of the origin of sacrifices, and the purposes 
and uses for which they were ordained, appears to us a rea- 
sonable one. If they were not intended to prepare the 
world's mind to receive the doctrine of Christ's sacrificial 
offering, we cannot conceive their use, or how they so 
universally obtained ; or, having obtained, how the opinion 
that they atoned for human guilt should have obtained ; 
for reason cannot perceive any fitness in the death of an 
inferior animal expiating for human crime, as there is no 
proportion between the life of an irrational animal and 
that of a man. This has often been perceived by heathen 
philosophers, and led them to ridicule the practice. Take 
away Christ as their antitype, and they are ridiculous to 
the eye of human reason. But allow them to be the types 
of Christ, our propitiation for sin, and then we can per- 
ceive their fitness, as exhibiting a wise and gracious plan, 
in which " mercy and truth have met together," and where 
"righteousness and peace have kissed each other." 

To sum up all we have said on this subject in a few 
words, we would briefly state, that God, intending to 
redeem the world by the vicarious sacrifice of his Son, 
instituted the rite of sacrificing pure animals as a religious 
service, at the same time explaining the great doctrine to 
which it referred. This was well understood by men of 
the first ages. But in process of time, the human mind 

13* 



150 



Christ's death vicarious. 



became so sensualized, that it lost the substance, whilst it 
retained the shadow. It was revived again by Noah ; for 
by it he "became heir to that righteousness which is by 
faith." In the dispersion of mankind, it was again lost, 
except in that branch of Shem in which we find Abraham. 
When Jacob went down to Egypt and died — his sons 
having also died, and their posterity being enslaved by 
an idolatrous nation with whom they mixed, their minds 
gradually sunk into the views of the Egyptians, and were 
more or less imbued with their idolatrous views and feel- 
ings; so that when they were left to themselves at the 
time Moses went up into the Mount to receive the law, 
they made a calf, in imitation of Apis, the god of Egypt, 
and instituted a feast to their idol. God found it necessary 
to institute a regular code of laws, in which the rite of sac- 
rifice was re-enacted. As time rolled on, God revealed 
Christ to the prophets, and the light became more and 
more clear ; so much so, that Isaiah beheld Christ in all his 
glorious offices of prophet, priest, and king. In the full- 
ness of time, the seed of the woman was born — preached 
himself to the people, and, finally, offered himself a sacri- 
fice to God, to expiate the guilt of all mankind. The 
character of his death was antitypical of the Mosaic 
rituals. In these a pure nature was requisite. So was 
Christ pure. A priest offered them. Jesus, our "great 
high priest, offered himself once for all." The sins of the 
offerer were laid on the head of his sacrifice. " Christ 
bore our sins in his own body on the tree." Those sacri- 
fices were offered to God. " Christ offered himself, with- 
out spot, to God." The innocent animal died in the place 
and stead of the guilty offerer. " Christ suffered — the just 
for the unjust." "Scarcely for a righteous (that is, a 
merely just) man will one die ; yet, peradventure, for a 
good man, some would even dare to die. But God com- 
mendeth his love toward us, in that, while we were yet 



Christ's death vicarious. 



151 



sinners, Christ died for us." Why would not one die for 
a merely just man? Because the merely just man may be 
destitute of benevolence, and thus fall short of being a 
good man. And such a man dying, could not enter that 
society, of whom it will be said, " When I was hungry, 
ye fed me," and so fall short of heaven. Now he that 
dies for another takes his place, and the consequences fol- 
lowing, and, therefore, would scarcely die for him. But as 
no such results can be feared in dying for a good man, 
one would dare to die for him. Now, in the same sense 
that one would die for a good man, Christ died for us. It 
is clear that he that would die for a good man, would 
necessarily die in his stead. It, therefore, follows, that 
Christ died in our stead. Glorious truth ! A truth as old 
as the fall of man — attested by the religious sacrifices of 
all nations — a benefit as extensive as the wants of all men, 
and a remedy sufficiently efficacious to heal all the diseases 
of human nature. It is, likewise, an indemnity that meets 
all the demands of God's justice, and makes him just in 
justifying the sinner who heartily receives the indemnity. 

Who can contemplate the immaculate character of the 
man Jesus— the disinterested benevolence of his life — 
the unparalleled pains and sorrows which he suffered, 
and not exclaim, "Behold what manner of love?" Or, 
who can contemplate his agony in the garden — his death 
on the cross, and think light of sin ? But such is the fact. 
Jesus calls; but the sinner will not come to him, that he 
may have life. Jesus draws near; the sinner flies from 
him. Jesus weeps ; the sinner laughs. Jesus groans ; 
the sinner mocks. " And they that passed by reviled him, 
wagging their heads." 

" I ask'd the Heavens, 1 What foe to God hath done 
This unexampled deed?' The Heavens exclaim, 
• 'Twas man; and we in horror snatched the sun 
From such a spectacle of guilt and shame.' 



152 



Christ's death vicarious. 



I ask'd the Sea; the Sea in fury boil'd, 

And answered with his voice of storms, e 'Twas man: 

My waves in panic at his crime recoii'd, 

Disclosed th' abyss, and from the centre ran.' 

I ask'd the Earth; the Earth replied aghast, 
* 'Twas man; and such pangs my bosom rent, 

That still I groan and shudder at the past' 

To man, gay, smiling, thoughtless man, I went, 

And ask'd him next. He turn'd a scornful eye, 

Shook his proud head, and deign'd me no reply." 
" Now, from the sixth hour, there was darkness over all 
the land unto the ninth hour. And about the ninth hour, 
Jesus cried with a loud voice, saying, Eli, Eli, lama 
sabachthani ? that is to say, My God, my God, why hast 
thou forsaken me ? " Then were the rocks rent, and the 
graves were opened, and the dead came out of their graves. 
" When Jesus had cried again with a loud voice, he yielded 
up the ghost." And the centurion, and they that were 
with him, when they saw and heard these things, ex- 
claimed, " Surely this was the Son of God." 

And thou, poor, fallen man, for whom he suffered these 
things, goest thou on unheeding them. If thou art desti- 
tute of gratitude for the greatest of all benefits, have pity 
on thyself. Do not despise this Jesus. If thou reject 
him, thou art undone ; " for there remaineth no more (or 
no other) sacrifice for sin." His is the only name by 
which thou canst be saved. Neglect him no longer. O, 
thou poor, unthinking trifler, be wise for once. Repent in 
dust and ashes before God. And if thou dost now repent, 
cast off thy fears : " Wherefore, he is able to save all 
them to the uttermost, who come to God by him." Come, 
O, come now, delay no longer; for behold now is the 
accepted time, and behold now is the day of salvation. 
Art thou sick and sore broken, he came to "heal the broken 
hearted." Art thou bound in affliction and iron, he came 
to " set the captives free." Art thou ignorant, he is thy 
wisdom to make thee wise. Art thou guilty, he is thy 



THE CAUSES AND CURE OF UNBELIEF. 



153 



righteousness to justify thee — polluted, he is thy sanctifi- 
cation to purify thee. Does a prospect of the future present 
the cold, damp grave, he is thy redemption to raise thee 
from the tomb. Approach him as thy best friend ; for he 
loved thee when a sinner. Believe on him as thy right- 
eousness, and thou shalt be saved. Take him as thy ran- 
som, and fear not to trust thy all to him. You were born 
a sinner, and it was not your fault: you had no agency in 
the cause that made you a child of wrath. If you are lost 
and cursed from the presence of God, it will not be on 
account of your being the polluted offspring of a sinful 
parent; but this will be the cause, God provided an all 
sufficient Savior, and you rejected him $ for it is written, 
" He that believeth not shall be damned." You are dis- 
eased ; God has provided a remedy ; there is no other : 
accept it and live — reject it and die. But why will ye die ? 
Turn ye from your evil ways, and ye shall live. 



SERMON IX. 

BY REV. JOHN QUIGLEY. 

THE CAUSES AND CURE OF UNBELIEF. 

"He staggered not at the promise of God through unbelief; but 
was strong in faith, giving glory to God," Rom. iv, 20. 

The plan of salvation is adapted to the wants of man- 
kind in every possible condition in life. After furnishing 
the necessary instruction, and securing power to act, it 
requires faith, only, as the condition of acceptance with 
God ; and for unbelief, alone, it excludes from the divine 
favor. Its language to the most guilty and polluted is, 
"Believe on the Lord Jesus Christ, and thou shalt be 
saved ;" " He that believeth, and is baptized, shall be saved ; 
but he that believeth not shall be damned." 



154 THE CAUSES AND CURE OF UNBELIEF. 

But though this fundamental doctrine of Christianity is 
characterized by great simplicity, there is a great variety 
of instrumentalities by which unbelief is propagated, and 
by which faith may be cultivated. The interesting facts 
connected with the history of our text, furnish instructions 
on these subjects well worthy of improvement. 

Let it be observed, that God's promise of future posterity 
to Abraham, was contrary to the established order of na- 
ture, and opposed to the experience of all mankind; and, 
consequently, unsupported by any ground of hope, except 
the naked promise, upon the authority of which, alone, it is 
said, "He believed in hope." Upon the same authority, 
he reversed the decree of nature in his own person ; for, 
"he considered not his own body now dead." Having 
thus dispensed with all possible embarrassments, he adopted 
the promise as full security for the thing promised, and 
rejoiced as if it were already in his possession. The 
reason of his assurance is seen in that he considered God 
able to perform that which he had promised ; and the mo- 
tives by which he was actuated appear in the fact that he 
gave " glory to God." 

Though the great principles of unbelief and faith are 
always the same, and invariably produce the same effects ; 
yet the causes by which they are propagated, vary with 
the ceaseless changes of society, and, also, with the nature 
of the promises. Hence, it becomes our duty to meet such 
difficulties as conflict with the faith of the Church in the 
present age, and to develop such facts as may contribute 
to her confidence and assurance of hope. 

I. Some of the causes of Unbelief among Chris- 
tians OF THE PRESENT AGE. 

U Much of the apostasy which we lament, arises from 
hasty and partial views of religion. No matter in what 
enterprise we engage, unless we take a comprehensive 
view of it in the outset, disappointment and discouragement 



THE CAUSES AND CURE OF UNBELIEF. 155 

are inevitable. The apostate soldier had only dreamed of 
the spoils of victory, and, consequently, fled from the roar 
of battle. The defeated votary of science, had only thought 
of the glory reflected from the lofty towers of her temple, 
and, consequently, he fainted in the labyrinths near its 
base. The many backsliders, and wandering pilgrims of 
the cross, but too plainly show that unexpected difficulties 
have intercepted their path ; difficulties which were over- 
looked when they stood at the baptismal font, and swore 
eternal allegiance to the King of heaven. Inspired with the 
sacred promises of protection in danger, and of success in 
battle — enchanted with the hope of love, joy, and peace in 
the Holy Ghost, and enraptured with the prospect of the rich 
spoils of victory, they were unprepared to take lessons of 
mortification and self-abasement — to be counted the filth 
and ofTscouring of the world — to strive, unto blood, against 
sin, and to peril even their lives in defense of the cross. 
Hence, they turned away, buried their hopes, and sat down 
to weep among the tombs. 

2. Reference to past sins is frequently the cause of stag- 
gering. While it is admitted that lively recollections of the 
horrible pit, with all its darkness, pestilence, and serpent 
brood, is calculated to awaken gratitude and press the soul 
to the cross, we aver, that nothing but evil can result from 
sad reflections upon the history of our lives, or from fearful 
apprehensions of the guilt of the past. Such emotions, 
cherished, tend to expel confidence, gratitude, and love from 
the heart, and thus to rob Jesus of his glory, and sunder the 
cable of hope, leaving the bewildered soul to be driven 
before the stormy winds of despair, without star, pilot, or 
rudder. It is said that certain wild animals may be induced 
to look back, by the shrill whistling of the pursuer, and 
thus be arrested in their flight ; which may serve to illus- 
trate the policy of the base accuser of the children of God, 
and the folly of those who listen to his false criminations. 



156 



THE CAUSES AND CURE OF UNBELIEF. 



3. Erroneous views of human weakness often prove a 
snare to the feet of Zion's pilgrims. To know our help- 
lessness, we admit, is absolutely necessary to our accept- 
ance and appreciation of the power of grace, by which we 
are kept; but when we esteem the weakness of our nature 
an impediment to Christian experience and duty, we reject 
the promises, limit the power of God, and place ourselves 
beyond the reach of help. The existence of this error 
may be detected by the frequent use of such expressions 
as, "It seems to me I cannot;" " But I feel my weak- 
ness;" "I know the hinderance is in me." All this im- 
plies, that if we had more strength, the power of God 
would be available, but that, in our present condition, it is 
not. Thus the salvation of God, providing all the merit, 
knowledge, and power necessary for the most guilty, igno- 
rant, and helpless of mankind, is barred out of the heart, 
and we are exhibited, the wandering, staggering counterpart 
of Abraham, who " considered not his own body now 
dead." The absurdity and sinfulness of such complaints 
appear the more obvious, when we reflect that they are all 
indirect contradictions of the word of God, which says, 
"If any of you lack wisdom, let him ask of God, that 
giveth to all men liberally, and upbraideth not ; and it shall 
be given him ;" "My grace is sufficient for you ;" " God 
is faithful, who will not suffer you to be tempted above that 
ye are able to bear." 

4. Jin undue deference to impressions is frequently a 
source of unbelief. When we consider the power of the 
imagination, together with the fact that numerous wicked 
spirits have> at least, a limited access to the human mind, we 
are compelled to admit that we live in a world of impres- 
sions. Painful illustrations of this are but too numerous. 
Swedenbourgism, Mormonism, and Millerism have sacri- 
ficed their thousands upon this altar. Though but compara- 
tively few have exhibited that bold fanaticism which drags 



THE CAUSES AND CURE OF UNBELIEF. 157 

its victim from the fold, and blasts the hope of return, yet it 
will be admitted that very many Christians are much injured 
by the pursuit of impressions. The incipient workings of 
this fatal principle may be discovered by the frequent use of 
such expressions as the following: "I did not feel like 
praying;" "If I feel like speaking, I will." It is easily 
seen, that whoever makes feeling a rule of action, refers to 
the state of his own mind as the standard of action, rather 
than to the word of God. Indeed, the secret of nearly all the 
fluctuations of religious society, may be found in a reckless 
disregard of that sacred precept, " Try the spirits." All 
Christians should, therefore, be admonished never to fol- 
low any impression, unless the object of their desire is 
promised, or their course plainly authorized by the divine 
testimony. The slightest disregard of this principle is 
dangerous, and leads to criminal staggering at the promises. 

5. An absorbing desire for the exciting effects of relig- 
ion, is the cause of more wandering than many are aware 
of. Happiness in the service of God is generally sought 
for one of the following reasons, by those who err in its 
pursuit: 1. For present recreation and comfort. This is 
evinced by a desire for whatever is novel, or exhilarating, 
in reading, singing, or the labors of the pulpit, and a dis- 
taste for unsophisticated, solemn, heart-searching truth, 
without which no Christian can either grow or live. Such 
persons may be detected, by contrasting their conduct in 
times of revival with what it is a few months afterward. 
The effect of their mistake is, to divert their minds from 
the true object of religion to mere momentary enjoyment, 
and they, consequently, soon fall into the condemnation 
of those who followed Christ for the loaves and fishes. 
2. Present happiness in the service of God is sought as 
a token, or sign, of his favor toward us. Here let us 
distinguish between what is allowable and what is not. 
First, then, we may experience the witness of the Spirit, the 

14 



158 THE CAUSES AND CURE OF UNBELIEF. 

powerful baptism of the Holy Ghost, and the consequent 
joyful emotions, as the result of faith, which acts previ- 
ously to, and independently of, these emotions; and this 
witness and baptism may be applied in confirmation of the 
divinity of our religion, and as proof of our adoption into 
the heavenly family. But, secondly, we may not seek for 
any witness, or emotion, in order to the attainment of the 
favor of God, or any higher degree of grace, for the sim- 
ple reason that all the joys of religion are the effect, and 
not the cause of communion with God. 

As it is important that the mind should clearly discrimi- 
nate between naked faith as the cause, and happiness as 
the effect, we will illustrate by the following simile : You 
present a cup of cold water to a blind, thirsty beggar, and 
request him to take it and drink ; he declines, however, 
and declares that he must both feel the cup, and taste the 
water, before he can be induced to stretch out his hand to 
receive it. Would you not assure him that he never could 
experience its effects till after he had taken the cup and 
drank its contents ? Into this very absurdity do those 
Christians fall, who express a desire for holiness, and 
think that they can frequently "almost grasp it," but fail 
for want of experimental demonstration. Plainly syllo- 
gized, the argument stands thus : Whatever is matter of 
feeling must be received before it is felt; but the love 
of God is matter of feeling ; therefore, this love must be 
received before it is felt. It follows, therefore, that as the 
love of God must be received into the soul before it can 
produce any experimental effects, some other means be- 
sides feeling must be employed in its reception. That 
means is faith only, which is always followed, but never 
preceded by the enjoyment of religion. 

6. Dependence upon works is, even to this day, the 
cause of much delusion and wavering. We do not mean 
that those who err hope to merit any thing by works, 



THE CAUSES AND CURE OF UNBELIEF. 



J 59 



neither have we reference to works of obedience, which 
are the infallible consequence of living faith. But the 
works, out of which grows the deception which we wish 
to detect, may be called preparatory, and designed to 
qualify the heart for the exercise of faith, and the reception 
of love. It is exceedingly difficult to detect this snare of 
the devil ; and yet it lurks in the heart of every Christian 
who feels that something must, be done before he can 
receive the blessing which he desires ; as, for example, that 
he must read certain books, fast often, deny himself with 
more rigor, and pray more frequently and ardently. Again : 
whenever the intervention of time is deemed necessary in 
order to make room for certain exercises of the heart, suc- 
cess may be regarded as utterly hopeless, from the fact that 
the blessing which we seek must be received by faith, or 
not at all ; that faith cannot exist without present expec- 
tation, and that expectation cannot exist while something 
must be done, or some period of time must intervene. 
Hence, it follows, that all preparatory works are fatally de- 
lusive, and must be abandoned as a ground of hope, to- 
gether with the time necessary for their performance, 
before the soul can approach God and grasp the prize. He 
who would secure the blessing of grace, must embrace the 
promises just as he is, depend on Christ alone, and ex- 
pect and receive the blessing now. 
II. The cure of Unbelief. 

That faith is the only remedy for this fatal spiritual dis- 
ease, is readily admitted by all. But by what process we 
may best arrive at the cure, remains open for investigation. 
From our observation of the present state of the Church, 
we believe that close attention to the following points will 
contribute much to her recovery and advancement. 

1. We should permanently settle in our minds all the 
fundamental principles of our theological system. It 
will not do that they be written in a book ; they must be 



160 THE CAUSES AND CURE OF UNBELIEF. 

established in the heart, and placed entirely beyond con- 
troversy. By fundamental principles, is meant such fea- 
tures of our system as cannot be dispensed with without 
destroying the whole : such as, the existence of God ; the 
authenticity of the Scriptures ; salvation by grace, through 
faith ; the resurrection of the body ; the doctrine of a final 
general judgment and future rewards and punishment. 
These points, together with all others which are necessary 
to the integrity of the whole, should be fully settled, to the 
exclusion of all doubt. 

We may stand upon the mountain top and contemplate 
the sublimity of the flowing river, the grandeur of the roll- 
ing ocean — we may search for their hidden gems and coral 
treasures, without doubting the reality of the scenery around 
us. So may we contemplate God, as he shines forth in 
the beaming glories of the heavens, as he smiles in the 
infinite wisdom and beneficence of his word and provi- 
dence — we may gaze upon his love and mercy, as exhibited 
in the gift of his Son, and reflect upon his fatherly good- 
ness and protection, till our whole soul swells with unutter- 
able emotions of reverence, gratitude, and devotion. And 
all this may, and should be, without one single doubt as to 
the certainty of the facts by which we are thus inspired. 
Sound reason itself dictates that all points which cannot be 
settled without revelation, should be left entirely to revela- 
tion, so far as their truth is concerned. Suppose, while 
you are reading your Bible, a doubt enters your mind as to 
the certainty of the resurrection. Where will you go for 
evidence to settle the question ? Does human reason, ex- 
perience, or the operations of nature, cast more light upon 
the subject than the Bible? If so, then the Bible is an 
inferior light, and totally unworthy of your confidence; 
and with it goes the whole superstructure of your religion. 
If not, then your search is endless, and hopeless. Hence, 
if you ever dismiss the doubt, it must be upon the authority 



THE CAUSES AND CERE OF UNBELIEF. 



101 



of revelation, and it might far better have been done at 
first It, therefore, follows, that whoever rests eternal 
things upon any other foundation than the immutable 
• ; thus saith the Lord," dishonors God, degrades reason, 
and jeopards his soul. Jesus never failed to rebuke the 
slightest doubt in his disciples, nor to point out its danger- 
ous consequences. 

Should it be objected, that while the subject is of such a 
nature that we may doubt, and that when the suggestion 
arises we must doubt, we answer, if this be true, it puts an 
end to the religion of the Bible, and the hope of Chris- 
tianity ; for many of its most important truths are yet 
future, and cannot be demonstrated but by revelation. 
But we deny the necessity of doubting. It is, in this 
case, a voluntary act of the mind. By grace, every temp- 
tation may be immediately hurled back upon its disap- 
pointed author. If I am confirmed in an opinion by one 
hundred good witnesses, I need not abandon it because it is 
contradicted by one whom I suspect, both for ignorance 
and dishonesty. Again: God has not put himself upon 
trial before the tribunals of either men or devils. He 
pledges the necessary ability to believe, and demands our 
faith under penalty of his eternal wrath. It is, therefore, 
our privilege and most imperious duty, never, for one mo- 
ment, to doubt or fear, but to receive every promise as 
equivalent to the thing promised, making no difference 
between the divine pledges of sanctiflcation, the resurrec- 
tion, and eternal glory, so far as their certainty is con- 
cerned, and the actual possession of them. Then shall 
Zion walk in the favor of God, bask in the light of his 
Spirit, and triumph in the highway cast up for his ran- 
somed children. 

We must not dismiss this point without observing, that 
there are many who deny that they are troubled with 
doubts respecting the fundamental doctrines of the Bible, 
14* 



162 THE CAUSES AND CURE OF UNBELIEF. 

but complain, that all their doubts and fears have respect to 
themselves, averring their certainty of eternal life if they 
" would only do their duty." To show the fallacy of this 
plea, we assume, that if they doubt, there must be some 
reason for it, and, according to their own showing, it is in 
themselves. The causes which produce doubts and fears 
in those who complain of themselves may be numerous : 
such as, a deceitful heart, an impatient disposition, vio- 
lent temptations, bereavements, persecutions, &c. ; but the 
grounds upon which their doubts are predicated, are all 
reducible to the two following points, either, 1. They 
doubt because they think they cannot do their duty ; or, 
2. They doubt because they think they will not do their 
duty. If it be true that their weaknesses and impediments 
are such that they cannot perform what God requires of 
them, they need not fear ; for God can no more condemn 
them for what is unavoidable, than he can consign infants 
and idiots to perdition for the neglect of duties which they 
never could have performed. But why can they not do 
their duty? To this question there can be but one answer ; 
and that is, simply, because they suppose God has not fur- 
nished them with the power ; for they must admit, that if 
they had the ability within their reach, they could succeed. 
Here, then, the ostensible difficulty, so charitably attributed 
to themselves, is found to be a flat contradiction of one 
of the fundamental truths of the Scriptures which they 
profess to believe, and which guaranties to them power 
" exceeeding abundantly above all that we can ask or 
think, according to the power that worketh in 
They are now driven to the last, and only remaining 
ground of fear ; and that is, because they will not do their 
duty. This is not subject of doubt, but of consciousness 
and certainty ; and the reasons for fear are as awful as the 
inflexible justice of God defended by his eternal omnipo- 
tence. 



THE CAUSES AND CURE OF UNBELIEF. 



163 



2. Numerous occasions of unbelief may be avoided by 
habitually consecrating ourselves to God in all things. 
The propriety of this will be seen, when we reflect upon 
the many new duties which occur, and the unexpected 
trials through which we are called to pass. For instance, 
a young man, who has long since given up all for Christ, 
becomes impressed that he is called to the work of the 
ministry. Immediately doubts arise as to the truth or 
falsity of the call. If he knew that it was from God, he 
would obey ; but he cannot fully decide. These circum- 
stances expose him to a flood of violent temptations. 
Does he resolve to go forward, he is sorely assailed with 
fears that he is running before he is sent. Does he con- 
clude not to yield to the impression, he is condemned for 
disobedience. In this dilemma, he toils till he is shorn of 
his strength, and only escapes as did Jericho's sojourner, 
stripped, wounded, and half dead. All Christians are ex- 
posed to similar difficulties, whenever any uncertainty 
arises with respect to their duty, and they can only be 
avoided by their resigning themselves afresh into the hands 
of Christ, to do or suffer his will in all tilings, as his open- 
ing providence may direct. A consciousness of this state 
in the hour of uncertainty and trial, will effectually sus- 
tain the soul against all the accusations of the adversary. 
Therefore, whenever the Christian sees danger arising, let 
him consecrate himself anew to Christ, with all his cares 
and responsibilities ; then, when the storm is over, he will 
feel that all is well, as Christ himself has conducted to the 
issue. Thus shall the tempter be foiled, and all things 
work together for his good. O, how many sighs would be 
hushed, how many tears be dried up, were all the children 
of God to live in a state of constant submission to his will. 

3. Appeal should be made to the Bible alone as the rule 
of all our actions. This would cut off the pursuit of im- 
pressions ; the word always being safe, irrespective of all 



164 THE CAUSES AND CURE OF UNBELIEF. 

imaginations or temptations. 2. It would render us en- 
tirely independent of the dangerous example of those 
professed Christians, who, by following the imaginations 
of their own hearts, and the desires of the flesh, would lure 
us from the path of duty. 3. It would prevent all delay 
of duty, or modification of our conduct, on account of a 
want of feeling, which, we have seen, God has never 
recognized as a standard of our actions. Observing this 
rule, we have only to inquire, what we shall be, and what 
we shall do, receive the answer which God has written, 
and go forward. 

4. Humble, but prompt confession, is so absolutely 
necessary, that no man can either attain unto, or retain the 
salvation of God without it. The reasons why confession 
is not made by many who seek the Lord, are, generally, 
either pride of heart, which shrinks from some requirement, 
or despises some feature of Christianity, or the fear of fall- 
ing into some mistake ; or, of backsliding from the attain- 
ments which we are called to acknowledge. Remove these 
difficulties, and confession is made without any hesitation ; 
let them remain, and they incur the frown of God. 

Confession implies public acknowledgment, 1. Of the 
doctrines of the Bible. 2. Of our desires and purposes 
to embrace them. 3. Of the grace to which we have 
already attained. From the clearest conviction of duty, 
we record it as a most important truth, that the least equiv- 
ocation with respect to either of the above points, will 
effectually close the heart against the Spirit of God ; for, 
" whosoever shall deny me before men, him will I, also, 
deny before my Father which is in heaven." But, on the 
contrary, a frank performance of this duty will contribute 
to our faith, and open our bosoms to the most propitious 
smiles of heaven. " For with the heart man believeth unto 
righteousness; and with the mouth confession is made 
unto salvation." 



THE CAUSES AND CURE OF UNBELIEF. 



165 



5. Finally, we should act from but one motive, and 
that should always be defined in the following, or similar 
language : " Whether ye eat or drink, or whatsoever ye do, 
do all to the glory of God." Two eyes, in the service of 
God, are equivalent to none : the whole body shall be full 
of darkness. Hence, great care should be taken in the 
regulation of the motives from which we act. Christians 
sometimes act from mere impulses which arise in social 
life, without any special object in view. This course is 
exceedingly dangerous ; exposing the soul to a torrent of 
temptations, which sweeps it away from Christ, like a 
bubble upon a wave. 

Again : we are in danger of mixing our motives with 
references to the opinions of men. Whenever we pause 
one moment in the path of duty, to inquire what men may 
think, or what they may say, we are suddenly bewildered 
with double sight, and led away captive. Some act from 
mere sense of duty, without any well-defined design to 
glorify God; and still another class perform duty from the 
fear of backsliding ; not that they care so much for dishon- 
oring God, and injuring the Church, as that they dread the 
backslider's fate. Soon, such service becomes an irksome 
drudgery — ungrateful as hatred, and irregular as the dreams 
of guilt. 

While it is contended that all the above motives taken 
together cannot sustain the soul one hour, it is admitted 
that no Christian should disregard the good opinion and 
friendship of his fellow-men, or be indifferent to his own 
personal welfare, or the claims of justice. But the central 
star, which fixes his eye, must be above all such considera- 
tions ; and he must pursue it with steady gaze, resting all 
the interests of time and eternity upon the decision of this 
one, simple question, "Wliat will please God?" Here, 
and here alone, is absolute safety ; for though he may err, 
his heart remains uncondemned, and his conscience void of 



166 THE CAUSES AND CURE OF UNBELIEF. 

offense, and he still finds free access to Him " who is 
touched with the feeling of his infirmity." 

By such a course, the Christian will be enabled to exer- 
cise strong faith, and glorify God, as did Abraham. Hav- 
ing left the cypress shades of unbelief, and established 
principles which, while they exist, interdict the possibility 
of return, he never can be " entangled in the yoke of bond- 
age." But even here he cannot stand still ; for such is 
the nature of the Christian warfare, that he who will not 
retreat must fight; so that all the powers of his faith are 
called into constant exercise, and every faculty of his soul 
is developed by perpetual conflict. He, consequently, be- 
comes acquainted with every device of the enemy, and 
counts it all joy when he falls into divers temptations, 
accounting the discipline of his soul of more value than the 
ease and pleasure of the most quiet retreat. Again : the 
war can have but one termination. To make a truce after 
the conflict is begun, is impossible, and retreat he will not ; 
it, therefore, only remains for him to fight till the battle 
turns in his favor, and he is enabled to rejoice over the 
spoils of the enemy. So far from coveting peace, he pro- 
vokes every foe with constant aggression, and invades 
every inch of territory within his reach. 

Such was the faith that delivered oppressed Israel, over- 
threw the walls of Jericho, subdued kingdoms, stopped the 
mouths of lions, quenched the violence of fire, and sum- 
moned the earthquake to the rescue of the imprisoned 
apostles. With this faith, the believer, "out of weakness 
is made strong — waxes valiant in fight," and is enabled " to 
put to flight the armies of the aliens." Or, turning away 
from scenes of conflict, he is led into "green pastures and 
beside still waters," there to inhale fresh odors from rosy 
bowers, pluck ripe fruit from living vines, and bathe in 
sunny fountains; while earth becomes to him a paradise 
restored. Finally, it enables him to leave the world with- 



CHRIST VIEWED AS THE SAVIOR OF THE WORLD. 167 

out regret, shake hands with death as with a familiar friend, 
lift the vail of eternity, see God with open vision, and rest 
for ever in his bosom. 



SERMON X. 

BY REV. MICHAEL MARLAY. 

CHRIST VIEWED AS THE SAVIOR OF THE WORLD. 

"Behold the Lamb of God, which taketh away the sin of the 
world," John i, 29. 

These words were spoken by John the Baptist, who 
was the son of Zacharias, a Jewish prophet, himself an 
accredited prophet, who, according to the testimony of 
Christ, was equal, if not superior, to any who had ap- 
peared before him. He began his ministry in the wilder- 
ness of Judea, about the time there was a general expecta- 
tion among the people of the Jews that Messiah would 
appear; and, on account of his elevated moral character, 
and the eccentricity of his life and manners, the Jews con- 
cluded that he must be the Messiah, and sent a deputation 
from Jerusalem to ask him who he was. John promptly 
answered, declaring that he was "not the Christ." When 
they pressed the inquiry further concerning his character, 
and the nature of his mission, that they might give an an- 
swer to those who sent them, John declared himself to be 
" the voice of one crying in the wilderness, Make straight 
the way of the Lord." While Jerusalem and all Judea 
came to John's baptism, Jesus, also, came from Galilee to 
Jordan to be baptized of him; but John forbade him, say- 
ing, " I have need to be baptized of thee." Jesus further 
explained the design of his thus coming to him, " that 
they might fulfill all righteousness ;" whereupon John 
made no further objections, but baptized him: " And, lo, 



168 



CHRIST VIEWED AS THE 



the heavens were opened unto him, and he saw the Spirit 
of God descending like a dove, and lighting upon him: 
and, lo, a voice from heaven, saying, This is my beloved 
Son, in whom I am well pleased." Not long after this, 
John seeth Jesns coming unto him, upon which occasion 
he uttered the words of the text, and assigned as the reason 
for his thus confidently proclaiming Jesus of Nazareth to 
be the Messiah, that "he that sent me to baptize with 
water, the same said unto me, Upon whom thou shalt see 
the Spirit descending, and remaining on him, the same is 
He which baptizeth with the Holy Ghost." In treating 
this subject, we will, 

I. Consider the character of Christ. 

II. The work he came to do. 

III. Direct attention to this extraordinary per- 
sonage. 

I. The character of Christ, "the Lamb of God." In 
giving this character, we shall not attempt any analogy be- 
tween the animal named in the text and the blessed Lord, 
because we cannot allow that any of the attributes of char- 
acter belonging to the Messiah are found in the lamb ; 
nor do we believe that such attempts are either honorable 
to the Savior, or calculated to advance the interests of 
religion. When the great Creator instituted the sacrificial 
service, as a type of the sacrifice of Christ, who is called 
"The Lamb slain from the foundation of the world," he 
saw proper to select the lamb ; especially in the case of the 
passover, and the morning and evening sacrifices. Hence 
the propriety of calling the great antitype the "Lamb of 
God." 

It will be recollected, also, that the type was not only to 
be of this description of animals, but that the particular 
animal was to be perfect of its kind. So the promised 
Messiah was not only to be of the seed of David, accord- 
ing to the flesh, but was to be a perfect man, in every 



SAVIOR OF THE WORLD. 



169 



sense of the word: "Holy, harmless, undefiled, and sep- 
arate from sinners." And such was Jesus of Nazareth, 
„ , who, according to the Jews themselves, " spake as never 
man spake." In all the relations of life through which he 
passed, he filled the measure of a perfect man: "He did 
no sin, neither was guile found in his mouth." The ene- 
mies of the Lord Jesus charge that he was put to death 
under the sentence of the law, and that his innocency can- 
not be successfully maintained. We think, however, that 
a careful examination of the proceedings of the Jews in 
finding him guilty, and condemning him to death, will 
clearly show that he was condemned, and put to death, 
without the slightest shadow of just cause. When he was 
taken by the Jews, they led him away to Caiaphas, the 
high priest, and put him upon his trial, without any formal 
charge, hoping, no doubt, that they would be able to make 
out a charge after hearing the testimony in the case; but 
all such attempts failed. Though a host of witnesses were 
examined, they found none who were agreed in what they 
said, until, at the last, came two, who said, " This fellow 
said, I am able to destroy the temple of God, and to build 
it in three days." Now, to speak against the temple was 
deemed a capital offense. For prophesying against the city 
and temple, Jeremiah was said to be worthy of death by 
the priests and prophets of his day ; and it was one of the 
charges laid by the false witnesses against Stephen, that he 
had spoken " blasphemous words against this holy place." 
But to give the words of the Savior the greatest latitude of 
interpretation, they could not be made to mean speaking- 
em/ of the temple, even had the words been as the wit- 
nesses stated, which, by the way, is doubtful. Yet, as the 
declaration of Christ, as to the destruction of the temple, 
was accompanied with the promise to build it again in three 
days, the words could not fairly be construed into speaking 
against the temple. All this, however, availed nothing— 



170 



CHRIST VIEWED AS THE 



his condemnation being resolved upon; and the high priest 
not being quite bold enough to pronounce sentence upon so 
vague a charge, without fortifying it by what he might 
draw forth from our Lord himself, wholly laid aside all that 
had been said by the witnesses, in order to question Christ 
upon a higher and graver matter, and proceeded to lay him 
under the most solemn adjuration: "1 adjure thee" said 
he, " by the living God, that thou tell us whether thou be 
the Christ, the Son of God" This was a Jewish mode 
of placing a witness under oath ; and, after such a sanction, 
the answer of the witness was, as we should express it, 
upon oath. Though our Lord had maintained an unbroken 
silence during all the examination that had gone before, he 
now answers without hesitation, and fully, declaring him- 
self to be " the Christ, the Son of God," and that his ene- 
mies would see him "sitting on the right hand of power, 
and coming in the clouds of heaven." On hearing this, 
"the high priest rent his clothes, saying, He hath spoken 
blasphemy: what further need have we of witnesses? — 
what think ye 1 They, answered and said, He is guilty of 
death." 

In the answer of Christ to this question, he claimed to 
be the Messiah, and, also, that he was the Son of God. 
Now, it is evident that he could not be condemned simply 
for professing to be the Messiah, against which there was no 
law ; and it would have been most absurd for a people who 
were anxiously waiting, from age to age, for the appear- 
ance of Messiah, to have made it a capital offense for any 
one to profess to be that Messiah. If, then, it was not be- 
cause he said, "I am the Christ," that he was condemned, 
it follows that it was because he added to this profession, 
that he was "the Son of God" and would be demon- 
strated as such by the dignity and glory of his second 
coming, in the clouds of heaven. As we find that on hav- 
ing previously professed himself to be the Son of God, 



SAVIOR OF THE WORLD. 



171 



the Jews took up stones to stone him as a blasphemer, it is 
clear that they understood this profession as implying an 
assumption of divinity, which our Lord himself never 
treated as a mistake, by explaining the phrase in any lower 
sense than they understood it, either on the occasion 
referred to, or on his trial. 

This, then, was the alledged blasphemy for which our 
Lord was sentenced to death by the Sanhedrim ; and this 
was acknowledged by the Jews themselves, who urged his 
death, and who mocked him upon the cross, because " he 
said he was the Son of God." 

But why this hasty procedure ? Why not examine the 
subject calmly and fully ? Surely the Jews had a deep 
interest in having a right understanding of this important 
matter. Surely they could not be ignorant of the fact, that 
their own Scriptures had entitled the Messiah the Son of 
God, as in the second Psalm ; and had declared that he 
would come in the clouds of heaven, as in the prophecy of 
Daniel, to which our Lord referred. They could not have 
forgotten the stupendous miracles that had been wrought 
by him in the neighborhood of Jerusalem — the raising of 
J^azarus and the widow's son. They ought to have recol- 
lected, also, that when the wise men came from the east, 
and inquired of Herod where Christ was to be born, that 
Herod called the Sanhedrim together, who, after due exam- 
ination, answered that Bethlehem of Judea was the place ; 
for thus it was written by the prophet: "But thou, Beth- 
lehem Ephratah, though thou be little among the thousands 
of Judah, yet out of thee shall he come forth unto me that 
is to be Ruler in Israel; whose goings forth have been 
from of old, from everlasting''' Now, as the former 
part of this text settled the question as to the nativity of 
the Savior, the latter part most certainly ascribes divinity 
to him ; and the Jews were inexcusable for having over- 
looked this clear and plain proof of his divinity, in the 



172 



CHRIST VIEWED AS THE 



same Scripture relied on by them in proving his birth- 
place. They are, therefore, convicted of the most down- 
right ignorance, or wicked perversion of the word of God, 
in condemning him for having claimed to be the Son of 
God, even in their own sense of the phrase as implying 
proper divinity, because their own Scriptures sustained the 
claim. It is true, that when they took him before Pilate, 
they charged him with claiming to be a king, in a sense 
adverse to the interest of Caesar ; but when Pilate exam- 
ined him on this point, he explained, to the satisfaction of 
the Governor, by declaring that " his kingdom was not of 
this world," and so perfectly did they fail of convicting 
him of crime, that even Pilate said, "/ find no fault in 
this just mcmf and again, "/ am innocent of the blood 
of this just person: see ye to it.'" 

There is another view in which Jesus could not claim to 
be the Messiah, without possessing proper divinity. When 
God instituted the great sacrificial type, there was an altar 
to be erected, and a victim to be provided : neither of 
which could be dispensed with. Both were essential in 
order to an acceptable approach to God ; and, according to 
Christ, the altar was the most essential part in making the 
atonement. He said to them, " Ye fools and blind, for 
whether is greater, the gift, or the altar which sanctifieth 
the gift?" Most evidently the Savior intended to teach, 
that the altar performed the most essential part in the sacri- 
ficial service. Now, had Christ possessed but one nature, 
and that a suffering nature, how could he be the antitype of 
this divinely appointed type? But allowing that he was 
both God and man, then his divinity answering to that 
part of the type that consisted of the altar, and his human- 
ity answering to that part that consisted of the victim, we 
have a complete antitype. Thus it appears, beyond the 
possibility of doubt, that Christ is the true Messiah, or 
"Lamb of God" — that he was "holy, harmless, undefiled, 



SAVIOR OF THE WORLD. 



173 



and separate from sinners;" and that he was put to death 
without the slightest shadow of guilt being made out 
against him. 

II. In the second place, we will consider the work he 
came to do — " taketh away the sin of the world." By the 
sin of the world, we understand the sin of Adam to be 
meant. When the Lord placed him in the garden of Eden, 
he said unto him, " Of every tree of the garden thou 
mayest freely eat; but of the tree of the knowledge of 
good and evil, thou shall not eat of it; for in the day that 
thou eatest thereof; thou shalt surely die.''' The prohibi- 
tion was positive, and the penalty was death. But not- 
withstanding this fearful threatening, man put forth his 
hand, and transgressed the law : and in the consequen- 
ces of this act the whole race was involved. Man was 
affected in his moral relations, and nature. The apostle 
of the Gentiles teaches, that, "By the offense of one, 
judgment came upon all men to condemnation" — that, 
" By one man sin entered into the world, and death by sin, 
and so death passed upon all men. for that all have sinned." 
Here we are taught, that both moral and natural evil have 
been entailed on us by the offense of one man. This 
original sin was emphatically an unpardonable sin. There 
was no condition in the covenant under which the first 
man sinned ; and, unless released therefrom by the aid of 
another, he must surely die. Since, then, the penalty of 
death was not immediately executed in all its extent upon 
the first sinning pair, and is not immediately executed 
upon their sinning descendants — since they were actuallv 
restored to the Divine favor, and the same blessing is 
offered to us — since, " by the righteousness of one, the 
free gift comes upon all men unto justification of life," our 
inquiries must be directed to the nature and reason of that 
change in the conduct of the Divine Beinsr, in which 
he lavs aside, in so great a measure, the sternness and 
15" 



174 



CHRIST VIEWED AS THE 



inflexibility of his office as Judge, and becomes the dis- 
penser of grace and favor to fallen, guilty man. 

The opponents of the doctrine of atonement generally 
hold, that God may give up his right to obedience, and 
forgive sins, in the exercise of sovereign prerogative. To 
this it may be answered, that God is not to be regarded as 
a mere sovereign, but as a righteous, moral administrator ; 
and, consequently, he cannot give up his right to obedience 
without showing such a disregard to the principles of moral 
rectitude as would destroy all moral government, and leave 
the world to the government of blind fatalism. 

Others claim that repentance makes it morally fit that 
God should pardon the sinner, though he might not do so 
without penitence. Now, if repentance be taken in a 
sense, such as man is capable of performing, of course, he 
would always repent, rather than be punished, and so de- 
feat, in all cases, the object of the Law-maker. But if 
we take repentance in the Scripture sense, as the gift of 
Christ — as the apostle has said, " Him hath God exalted, 
for to give repentance, and forgiveness of sins" — then, if 
Christ was bound to give this repentance to one man, un- 
conditionally, he would be equally bound to bestow it upon 
all men ; and would, thereby, effect a virtual repeal of the 
law, and an abrogation of all moral government, by effect- 
ually providing, in all cases, against the punishment of 
vice. But, turning our attention to the word of God, we 
learn that " without shedding of blood is no remission ;" 
that "it is not possible that the blood of bulls and of goats 
should take away sins." Again: it is said, "Ye are not 
your own ; for ye are bought with a price " — " with the 
precious blood of Christ, as of a lamb without blemish." 
And again; "But now, once, in the end of the world, hath 
He appeared, to put away sin by the sacrifice of himself." 
From all these declarations, and many more of the same 
import, we are forced to the conclusion that the doctrine of 



SAVIOR OF THE WORLD. 



175 



the apostle was, that, without the shedding of the blood of 
Christ, there was no salvation for fallen, guilty man. — that 
the strong arm of justice held him bound over to death — 
that judgment had been rendered against him — that the 
penal arm of the law could not be satisfied with any thing 
short of a victim, upon which it might fall. Hence, all 
those passages of Scripture, which so fully teach the great 
doctrine of atonement, and connect the salvation of man in 
all cases with the death of Christ: " He bare our sins in 
his own body on the tree ;" " Surely, he hath borne our 
griefs, and carried our sorrows; yet we did esteem him 
stricken, smitten of God, and afflicted : but he was wounded 
for our transgressions, he was bruised for our iniquities, 
the chastisement of our peace was upon him, and with his 
stripes we are healed." After these plain and pointed 
Scripture declarations, let no man say that Jesus died as 
other men die ; or, that he did not die in man's room and 
stead. 

Nor was it in the power of the Jews or Romans to take 
away his life. " No man taketh my life from me ; I have 
power to lay it down, and I have power to take it again." 
The same almighty power that enabled him to rise from the 
dead, would have enabled him to live on, after his side was 
opened, and all the blood in his body had flowed out. 
When on the cross, he did not sink gradually, as men gen- 
erally die ; but spake with a full, strong voice until the 
hour was come, when " it pleased the Lord to bruise him, 
and put him to grief." Then he said, " Father, into thy 
hands I commend my spirit, and gave up the ghost;" 
most evidently, dying of his own intention. He died as 
an atoning sacrifice — as the propitiation for the sins of the 
whole world. All agree that the Savior did die, and all 
agree that death was the penalty of the law ; but as Christ 
had not offended against the law, but had magnified the 
law, and made it honorable, by his sinless obedience to all 



176 



CHRIST VIEWED AS THE 



its precepts, he was under no necessity of dying, to meet 
the demands of the law in his own case. The law could 
not command him to die, as an unoffending subject ; there- 
fore, it is settled beyond the possibility of doubt, that he 
died as our substitute. 

It has been sometimes maintained by semi-Arians, who 
oppose the divinity of Christ, and yet allow that some kind 
of an atonement was necessary, that a pure and holy 
finite being — one who was superhuman, was all that the law 
could require ; and that such a being presents a more digni- 
fied offering to God, than is found in the humanity of the 
Savior, according to the Trinitarian view. They, doubtless, 
err, not knowing the Scriptures ; for were it allowed that 
a finite being might be offered as a substitute, such being 
must be of the same nature as the sinner, and could only 
atone for one individual, according to the principles of 
divine justice, which require life for life. 

They, also, overlook the importance of the union of the 
divine and human natures in the person of the Son of 
God, by which infinite merit is imparted to the death of 
Christ: "He was made a little lower than the angels, for 
the suffering of death, that he, by the grace of God, should 
taste death for every man." He was the "root and off- 
spring of David, and the bright, and morning star." Thus 
being God and man in one person, though the divine 
nature could not suffer as victim, yet, according to Christ's 
explanation of the relative merits of the altar and victim, 
in the atoning sacrifice of the law, the altar was the most 
essential, as it "sanctified the gift." So in the death of 
Christ, the divinity sanctified the humanity, and gave to 
the death of Christ infinite merit. As the divinity and 
humanity were united in the one person of the Son of 
God, though the divine nature could not suffer, the divine 
person could. One of his natures being a suffering nature, 
as Mr. Sherlock says, whatever was peculiar to either of 



SAVIOR OF THE WORLD. 



177 



the natures, was common to the person. And, thus, the 
divinity of Christ was more essential in the atoning sacri- 
fice than the suffering humanity, though neither could be 
dispensed with. Hence, the propriety of calling the blood 
of Christ the blood of God. " Feed the Church of God, 
which he hath purchased with his own blood." 

The important sentiment above, is beautifully expressed 
in the nervous language of Dr. Young : 

"Creation's great superior, man! is thine; 
Thine is redemption — 
Redemption! 'twas creation more sublime: 
Redemption! 'twas the labor of the skies: 
Far more than labor — it was death in heaven: 
A truth so strange, 'twere bold to think it true, 
If not far bolder still to disbelieve." 

Well might the apostle exclaim, " 0, the depth of the 
riches both of the wisdom and knowledge of God." 
" God was in Christ reconciling the world unto himself." 
Man is bought off from the penal arm of the Adamic law : 
" The free gift has come upon all men unto justification of 
life." But though man has been thus redeemed from the 
curse of the Adamic law, he is " not without law to God;" 
he is under law to Christ; and though by the redeeming 
act, the salvation of all infants and idiots is sure, all 
rational adults must obey the law of Christ — the law of 
faith, without which they will fall under the penalty of the 
Gospel law, which is eternal death. 

But Christ not only made an atonement for original sin, 
but, also, for all the actual sins of men ; so that man, 
coming to him by faith, and confessing his sins, is forgiven ; 
being "justified from all things from which we could not 
be justified by the law of Moses ;" thus we have peace with 
God, and receive the Spirit of adoption, enabling us to say, 
Abba Father; and being children of God, we become "joint 
heirs with Christ;" and by virtue of this joint heirship, 
are entitled to all the privileges of the natural sons. And 



178 



CHRIST VIEWED AS THE 



as all things were made by him, and for him, so, the 
apostle says, all things are ours, "things present, and 
things to come." 

But we learn, further, that the blood of the " Lamb of 
God" provides for the removal of the pollution of sin: 
" The blood of Jesus Christ, his Son, cleanseth from all 
sin." We may, therefore, not only be restored to the 
favor of God, but, also, to his moral image. It is our 
privilege and duty to " leave the principles of the doctrine 
of Christ, and go on to perfection" — to be "sanctified 
wholly." We rejoice that, so generally, an increasing 
interest is felt in the Church upon this important subject, 
and that so many living witnesses are being raised up to 
testify that "his blood cleanseth from all sin." May the 
Lord increase this spirit of holiness more and more, " till 
we all come, in the unity of the faith, and of the knowledge 
of the Son of God, unto a perfect man, unto the measure 
of the stature of the fullness of Christ : from whom the 
whole body, fitly joined together and compacted by that 
which every joint supplieth, according to the effectual 
working in the measure of every part, maketh increase of 
the body unto the edifying of itself in love." When we 
have thus submitted to receive the full measure of Gospel 
blessing, and are cleansed from all sin, then, indeed, may 
we say, "Thanks be unto God, who giveth us the victory, 
through our Lord Jesus Christ." 

III. We proceed, in the third place, to direct attention 
to this extraordinary personage: "Behold the Lamb of 
God." To behold him, implies that we believe on him — 
that we receive him in all his offices, as prophet, priest, 
and king : as a prophet, to teach the doctrines, to enforce 
the precepts, and to present the promises of the Gospel ; 
as a priest, to offer all the privileges of the Gospel, par- 
don, holiness, and heaven ; as a king, to provide laws, to 
command obedience, and enforce penalty. 



SAVIOR OF THE WORLD. 



179 



But, to turn your attention more immediately to him : 
behold him in his humiliation in Bethlehem !. While the 
watchful shepherds were on the plains by night, a band of 
angels descended from the upper world, bearing themselves 
upon their golden pinions, while the glory of the Lord 
shone around : " The angels said, Fear not, for, behold, we 
bring you good tidings of great joy, which shall be to all 
people ; for unto you is born this day, in the city of David, 
a Savior, which is Christ, the Lord ; and this shall be the 
sign: ye shall find the babe wrapped in swaddling-clothes, 
lying in a manger." This announcement made the heav- 
enly host break forth in a song of praise : " Glory to God 
in the highest, and on earth peace, good will toward men." 
Behold him, when but twelve years of age, sitting in the 
temple, asking questions and giving answers, to the aston- 
ishment of all ! Behold him, when engaged in his per- 
sonal ministry, going from city to city, and from village to 
village, while everywhere the people were astonished at 
his divine and heavenly eloquence, saying, " Never man 
spake like this man!" See him standing upon the moun- 
tain side, raising his hands and his voice, saying, " Come 
unto me, all ye that labor, and are heavy laden, and I 
will give you rest!" See him in the performance of his 
stupendous miracles — raising the dead, healing the sick, 
casting out devils, instructing the ignorant, doing every 
possible good to the souls and bodies of men ! 

Do you see him weeping at the grave of Lazarus, or 
seeking food upon the barren fig tree, or sleeping in the 
ship, or praying on the mountain ? In all these instances 
you see our " elder brother." Do you see him raising the 
dead — creating bread to feed the multitude — commanding 
the winds and the waves to be still, or walking upon the 
waters of the sea of Galilee? In all these wonderful 
works you see the footsteps of the mighty God. In the 
one case you see David's son, and in the other David's 



180 



CHRIST VIEWED AS THE 



Lord. Well might the admiring apostle say, " Without 
controversy, great is the mystery of godliness : God was 
manifest in the flesh, justified in the spirit, seen of angels, 
preached unto the Gentiles, believed on in the world, 
received up into glory." 

Behold him in the garden, agonizing, until his sweat be- 
came, as it were, great drops of blood ! Hear him crying, 
"Father, if it be possible, let this cup pass; nevertheless, 
not my will, but thine be done !" Look away to Calvary ! 
See him bearing his own cross to the place of execution ! 
See the formidable host arrayed against him ! Divine jus- 
tice, with the penalty of the violated law — the priests and 
Levites — Pilate and the Roman soldiery — all drawn out in 
battle array; while Jesus, the "Lamb of God," met the 
host, by receiving the curse of the law in his own body. 
For three dreadful hours the conflict raged ; and, behold, 
the vail of the temple was rent in twain, from the top to 
the bottom ; the earth quaked, the rocks rent, the graves 
of many of the saints were opened, and the sun refused to 
shine. But in that hour, a voice was heard, saying, " It 
is finished." Then Satan, like lightning, fell from his 
usurped throne; light broke upon our fallen world, and a 
flood of divine efficacy gushed from Immanuel's side, flow- 
ing back to the first transgression, and forward to the end 
of time, and swelling, on every side, to the utmost limit 
of human guilt. 

But he was taken down from the cross and laid in a sepul- 
chre ; the stone at its mouth was sealed ; a watch was set ; 
all was fixed to the minds of his enemies, and the disciples 
were scattered. The powers of darkness seemed to enjoy 
a short triumph. But on the third morn, as the day began 
to dawn, "the angel of the Lord descended from heaven, 
and came and rolled back the stone from the door, and sat 
upon it; his countenance was like the lightning, and his 
raiment white as snow." The keepers became as dead 



SAVIOR OF THE WORLD. 



181 



men ; the pale monarch of the tomb could no longer hold 
his victim : Jesus came back to life — his almighty tread 
was heard upon the pavement of death — he burst the bands 
of the grave, and triumphed over it. Then might the 
inquiry be made, "Who is this that cometh from Edom, 
with dyed garments from Bozrah ? this that is glorious in 
his apparel, traveling in the greatness of his strength?" 
The mighty conqueror answers, "I that speak in right- 
eousness, mighty to save." He showed himself to his dis- 
ciples ; he was seen of Cephas, then of the twelve ; after 
that he was seen of above five hundred brethren at once. 
And after forty days he led them out to Bethany; and as he 
lifted up his hands to bless them, he was parted from them, 
and carried up into heaven out of their sight. 

But he will come again at the end of the world, upon 
the throne of his glory, and before him shall be gathered 
all nations, when the righteous shall be placed on his right 
hand, and the wicked on his left; and then he shall say to 
those on his right, " Come, ye blessed of my father, 
inherit the kingdom prepared for you from the foundation 
of the world." And to those on the left, "Depart, ye 
cursed, into everlasting punishment, prepared for the devil 
and his angels." Let us turn aside, and see this great and 
awful sight, if our feeble faculties can endure the dreadful 
glory : All men shall be waked from their dusty beds, by 
the confused noise, and deafening roar of the voice of the 
archangel and the trump of God. The dead in Christ 
shall rise first, while the pious living shall be changed in a 
moment, in the twinkling of an eye ; and then the saints 
of all ages shall be caught up with the Lord in the air; 
when, with his redeemed, he shall move heavenward in his 
triumphant chariot: 

"Lo! self-moving, it drives on its pathway of cloud," 
and, as it draws near the Celestial City, the charioteer 
calls out, in the triumphant language of the Psalmist, 

16 



182 



woman's greatness. 



"Lift up your heads, O, ye gates, and be ye lift up, 
ye everlasting doors; and the King of glory shall come 
in." The watchmen upon the walls of the New Jeru- 
salem inquire, " Who is this King of glory ?" The an- 
swer is : " The Lord strong and mighty, the Lord mighty 
in battle." Again the charioteer demands an entrance, 
when the gates of the heavenly city are lifted up, and 
the everlasting doors fly wide, and all the ransomed of 
the Lord enter the heavenly country shouting with loud 
voices, " Salvation to our God which sitteth upon the 
throne, and unto the Lamb ; for he is worthy." While all 
in heaven exclaim, " Blessing, and glory, and wisdom, and 
thanksgiving, and honor, and power, and might, be unto 
our God, and unto the Lamb, for ever and ever." Then 
the Lamb will lead them forth to fountains of living water, 
and they shall be permitted, hand in hand, to career through 
all the delightful regions of the heavenly country, shouting 
as they fly, " We are come, we are come ! " 

The Lord grant that we all may "behold the Lamb" 
believe on him, receive him, obey him, be sanctified by 
him, that we may be saved in his eternal kingdom, for 
ever and ever. Amen. 



SERMON XI. 

BY REV. JAMES B. FINLEY. 

WOMAN'S GREATNESS. 

"Is it well with thee? Is it well with thy husband? Is it well 
with the child? And she answered, It is well," 2 Kings iv, 26. 

The history of Elisha the prophet is one of great inter- 
est. That he was a man of God is clearly demonstrated 
by the miracles which were wrought by him, and the 
events which he foretold, as narrated in his history given 



woman's greatness. 



183 



by~ divine inspiration. He smites the Jordan with the man- 
tle of Elijah, and its waves are divided; he casts salt into 
the spring at Jericho, and its waters are healed; he mul- 
tiplies the widow's oil, and prophesies speedy relief to the 
famishing Samaritans ; and is avenged by the Almighty for 
the insult cast on him by the children of wicked parents ; 
and, even after his death, his bones quicken into life the 
dead body of the Moabite. 

He was, evidently, called of God, and qualified for the 
work of a prophet ; and in the discharge of this work, he 
gave evidence of his fidelity. Like his divine Master, he 
went about doing good — teaching the worship of the true 
God, in opposition to idolatry. In his journeyings, he 
often visited Shunam. This city was in the tribe of Issa- 
char, at the foot of Mt. Tabor, at which place there was a 
school of the prophets. In his way, he passed by where 
lived " a great woman," who was said to be the sister of 
Abishag, the Shunamite, well known in the history of 
David. It is this woman whom the prophet addresses in 
the text. 

In considering this historical incident, let us inquire, 

What constitutes Woman's true Greatness? 

1 . Woman is great in her relations. 

(1.) As a wife. The infinitely wise Jehovah, after he 
had made man in his own image, and stamped his nature 
with immortality, and clothed him in the innocence of ho- 
liness, saw it was not good for him to be alone. He, 
therefore, made for him a helpmate ; not out of the dust 
of the earth, but of his own flesh and bone, thereby show- 
ing the relation in which she was to be regarded by man. 
Not out of his head to govern him, nor out of his feet to 
be trampled upon by him ; but from his side, near his 
heart, to be beloved and cherished as dearly as his own 
flesh, and that she might cherish and sustain him in the 
cares and toils of life. And as the current of life flows 



184 



woman's greatness. 



through the heart to every part of the animal system, 
so the happiness and comfort of man, is, in a great meas- 
ure, to flow through her whom God has given him to 
be his most intimate companion in life. She is the sacred 
depository of his affections, his interests, and his cares. 
As the guardian of all this sacred treasure, she is of inesti- 
mable value to him. 

(2.) As mother, she has a stronger hold on the affections 
of the family than any other member, and around her all 
cluster. From her flows the milk of human kindness that 
nourishes every good passion of the human heart — soften- 
ing the character, and influencing the destinies of her 
whole household. She is the leaven that leavens the 
whole lump. 

(3.) She is rendered great in her relation to the world by 
her refined feelings, her moral courage, her unyielding 
attachment, her purity, and her relation to husband and 
children. In her are centred, to a great extent, the hopes 
and the happiness of the human family. It is with her to 
wield the destinies of families, neighborhoods, communi- 
ties, and the world for weal or woe. She bears the most 
useful and responsible relation of any human being ; and, 
holding so much in her hands, and at her disposal, she 
must be great for good, or great for evil. 

2. But woman's personal greatness must consist in 
her goodness. 

(1.) And first among the cardinal virtues of a good wo- 
man is fidelity. No accomplishments, no qualities what- 
ever can make amends for the want of this. This fact is 
so self-evident, that it is only necessary to mention it. 
Nothing is more fatal to the happiness of families, or 
fraught with more disastrous consequences to society, than 
the infidelity of the wife and mother : and this is the only 
crime for which God will permit a man to forsake his wife. 

(2.) The second virtue is submission and obedience to 



woman's greatness. 



185 



her husband in all things lawful. Without this, she loses 
her place in the family circle, and disobeys the command 
and design of her Maker, who said, " Thy desire shall be 
unto thy husband, and he shall rule over thee;" "Wives, 
submit yourselves unto your own husbands, as unto the 
Lord. For the husband is the head of the wife, even as 
Christ is the head of the Church: and he is the Savior of 
the body. Therefore, as the Church is subject unto Christ, 
so let the wives be to their own husbands in every thing." 

(3.) Humility is a third virtue ; and the wife or mother 
who possesses it is not dazzled with the foolishness which 
constitutes the glory of the vain and fashionable world ; 
but is satisfied with the mild shades of virtue, and the 
charms which belong to her sex. She cheerfully complies 
with the direction of the apostle : " That women adorn 
themselves in modest apparel, with shamefaceduess and 
sobriety ; not with broidered [or false] hair, or gold, or 
pearls, or costly array." She does not deform herself 
until her person becomes as offensive to good taste, as dis- 
gusting to the eyes of virtue and common sense ; but 
moves in the dignity of her own gracefulness, wrapt in the 
garment of humility. In this attire, she attracts her whole 
household, and conforms them to her own lovely image 
and graces. 

(4.) Again : discretion and prudence are important ele- 
ments in female character, and fortify all the other virtues, 
and render them invulnerable. Conquest gained by force 
or art, must always be maintained by policy. The heart 
subdued by love, must be preserved by discretion and pru- 
dence. The dominion of youth and beauty is arbitrary 
and despotic, and, like other tyrannies, is seldom of long 
duration; but discretion and prudence will keep in subjec- 
tion the unruly passions, and maintain a proper supremacy 
in the heart. Indeed, the exercise of these virtues be- 
comes absolutely necessary in the relation of a wife and 
16* 



186 



woman's greatness. 



mother. There is nothing more unsuitable to the character 
of a good wife and mother than an indecent carelessness, or 
fashionable levity. This folly has, within the last half cen- 
tury, grown to such a height, that all ages and relations 
have become so blended together in the fashionable world, 
that there is nothing to distinguish the mother or wife from 
the daughter or maid, but the furrows of age. O, how 
sickening to common sense, and repulsive to virtuous feel- 
ing ! Truly the want of a sound discretion and prudence 
is the folly of the age. 

(5.) But an unfeigned affection is the cementing virtue 
in the female character. It invigorates and sets the whole 
in motion, and attracts all within the domestic circle. 
Sanctified love, like a coat of mail, or a three-fold cord 
which cannot be broken, unites every virtue. It will insure 
fidelity, enforce obedience, and increase tenderness and 
devotion, so that every duty will be cheerfully and promptly 
performed. Such a woman will be to her family as a city 
set on a hill, or as the salt of the earth. Like the dew of 
heaven, her graces will water all the tender plants, and 
they will grow around the parent stem, as plants of the 
Father's right hand planting. 

A good woman is the soul of her husband ; his " heart 
doth safely trust in her." " She openeth her mouth with 
wisdom ; and in her tongue is the law of kindness. She 
looketh well to the ways of her household, and eateth not 
the bread of idleness. Her children arise up, and call her 
blessed ; her husband, also, and he praiseth her." Her 
tenderness and sympathy lessen his sorrows, and increase 
his joys. Her affection cheers him on in the path of duty ; 
her good humor and complacency lighten the cares and 
anxieties of life. 

3. Woman, to reach her highest elevation, must be 
truly piotjs. In speaking upon this point, let us notice 
the piety of the woman alluded to in the text. 



WOMAN S GREATNESS. 



187 



(1.) Her piety was seen in honoring the Lord's prophet. 
" She said unto her husband, Behold, now, I perceive that 
this is a holy man of God, which passeth by us continually. 
Let us make a little chamber, I pray thee, on the wall ; and 
let us set for him there a bed, and a table, and a stool, and 
a candlestick : and it shall be, when he cometh to us, that 
he shall turn in thither." God has said, " He that honoreth 
me, him will I honor." She honored God by her kind- 
ness to his faithful prophet. "Inasmuch as ye have done 
it unto one of the least of these, ye have done it unto me." 

(2.) Her piety was seen in her contentedness ; for 
when the good man would have done her a favor, she 
desired it not. Elisha must have had great influence with 
Jehoram, the king, from the part he took, and the influence 
he exercised in the war with the Moabites ; for, under 
God, the prophet was the instrument of his victory. 
Therefore, he asked her if she would be "spoken for to 
the king, or to the captain of the host?" As much as to say, 
" Do you wish an office for your husband, or a commission 
m the army ? Do you wish to change your quiet, humble 
home, for the fashionable court, or the display of the 
camp ?" O, how admirable is her answer . " And she an- 
swered, I dwell among mine own people." As much as 
if she had said, "I am perfectly satisfied and contented 
with my husband, as he is — with my home, humble as it 
is — with my neighbors and kinsfolk, as they are ; nor do I 
desire any change." Here seems to be true contentment, 
and a perfect resignation to the will of God in the adminis- 
tration of his providence. How very different from too 
many, who are always repining. Their husbands do not 
do as they should. Their house, furniture, and clothes are 
not what they ought to be. Their neighbors move in better 
style than they — dress their children more gayly ; in short, 
every thing is wrong. Peace and happiness have taken 
their flight, and discontent and murmuring reign. Such a 



188 



woman's greatness. 



wife, instead of being the centre of affection, and a blessing 
to her husband and family, is just the reverse. 

Dr. Clarke remarks on this passage : " How few are 
there like this woman ? Who would not wish to be recom- 
mended to the king's notice, or procure a place for a rela- 
tion in the army? Who would not like to change the 
country for the town, and the rough manners of the inhab- 
itants of the villages, for the polished conversation and 
amusements of the court ? Who is so content with what 
he has, as not to desire more ? Who trembles at the 
prospect of riches, or believes there are any snares in an 
elevated state, or in the company and conversation of the 
great and honorable? How few are there who will not 
sacrifice every thing — peace, domestic comfort, and enjoy- 
ments, their friends, their consciences, and their God, for 
money, honors, grandeur, and parade?" 

To be truly great, is to know God, to walk in the light 
of his countenance, and have daily fellowship with him — 
to have the approval of an enlightened conscience — to feel 
that it is well with the soul. The experimental knowledge 
this woman had of her acceptance with God, enabled her 
to say as respected herself, "It is well." Her faith in 
God and her communion with her husband, enabled her to 
say, it was well with him ; and, notwithstanding the very 
trying circumstances in which she was placed, in reference 
to her only little son, (who was dead,) yet she could say, it 
was well with him. Dr. Clarke remarks, « In her day, 
the doctrine of reprobate infants had not disgraced the pure 
religion of the God of endless compassion. She had no 
doubts concerning the welfare of her child, even with 
respect to another world ; and who, but a Pagan, or a Stoic 
can entertain a contrary doctrine ?" 

And now, in conclusion, let me inquire of each, how 
stands this account with you? "Is it well with thee?" 
Have you been born of God's Spirit, and adopted into his 



woman's greatness. 



189 



family? "Say unto the righteous, it shall be well with 
him ; but woe unto the wicked, it shall be ill with him." 
Either, it is well with you, and God's blessing is upon 
you ; or, it is ill, and his curse is this moment hanging 
over your devoted soul. Say, gay and fashionable lady, 
are you not, with all your dress and tinsel, hanging over 
the gulf of an eternal hell ? Say, gay and careless wife, 
are not you and your husband walking hand in hand to 
taste eternal woe ? Are you not training up your family to 
join you in that lake that burns with fire and brimstone ; 
" where the worm dieth not, and the fire is not quenched ?" 

Awake ! awake ! now is the time to turn from your fool- 
ish parade and sinful indulgences, and to seek the Lord, 
that it may be well with you and yours. And then, in an 
humble retirement, far secluded from the public gaze, and 
from those useless and sinful pastimes which disgrace 
human nature, clad in modest attire, and in the panoply of 
your own virtues, amidst a contented and pious family, a 
truly great and good woman, moving in all the dignity and 
meekness of true piety, you may become a shining and 
burning light to all around you. Afflictions may, indeed, 
come upon you ; death, even, may invade the family circle 
and snatch away the beloved child, still, with the composure 
and resignation of a sincere Christian, you will be enabled 
to say, 4 ' It is well with me, it is well with my husband, it 
is well with the child." 

May God help all wives and mothers to "be in behavior 
as becometh holiness ; not false accusers, not given to much 
wine, teachers of good things ; that they may teach the 
young women to be sober, to love their husbands, to love 
their children, to be discreet, chaste, keepers at home, good, 
obedient to their own husbands, that the word of God be 
not blasphemed." 



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CHRIST THE CHRISTIAN'S 



SERMON XII. 

BY REV. NATHAN EMERY. 

CHRIST THE CHRISTIAN'S SAVIOR AND REWARDER. 

"And in that day there shall be a root of Jesse, which shall stand 
for an ensign of the people: to it shall the Gentiles seek; and his 
rest shall be glorious," Isaiah xi, 10. 

The revelation of divine benevolence to our fallen race 
commenced in the morning of time. Man had trans- 
gressed the law of his God, incurred his holy displeasure, 
forfeited his heavenly abode, and exposed himself to end- 
less ruin. Remorse had laid hold of his conscience ; fear 
had commenced its terrors in his guilty soul ; justice was 
advancing, with slow and steady step, to cut the offender 
down. At this alarming crisis, "a ransom was found;" 
mercy came to his relief ; and as the Almighty pronounced 
the curse on his deceiver, he made the following glorious 
declaration: "I will put enmity between thee and the wo- 
man, and between thy seed and her seed ; it shall bruise 
thy head, and thou shalt bruise his heel !" This first 
promise made to man contained all the elements of the 
great system of salvation. It was renewed, at different 
times, to the pious patriarchs and prophets, who greatly 
rejoiced at the opening prospect of a glorious moral revo- 
lution in the world. 

Divine providence saw that man was not prepared, at 
that time, to receive the splendors of the Gospel day ; and 
that such was the darkened state of his understanding, and 
the depravity of his heart, that he would plunge into the 
most despicable idolatry : and, notwithstanding the high 
opinion man had of his own reason and intelligence, this, 
in the course of time, actually took place. The fathers of 
philosophy, the inventors of the fine arts, and the conquer- 
ors of the world, worshiped every thing as god but the true 



SAVIOR AND REWARDER. 



191 



God, and he was unknown to them. In view of this, the 
Lord saw fit to select Abraham and his descendants to be 
the repository of his word, and to perpetuate the worship 
of the true God in the world. The patriarch, therefore, 
was commanded to leave his country, his kindred, and his 
father's house, and to sojourn in a distant land; and, to 
cheer his heart under his privations, he had, in addition to 
other great promises, the following, which far exceeded all 
that were given him before : "In thee shall all the families 
of the earth be blessed." In this promise he had a 
glimpse of the Gospel era; and our Savior could properly 
observe to the Jews : " Your father Abraham rejoiced to 
see my day." God saw fit to make a strong impression 
on the minds of the pious, that a great character would 
come, and do incalculable good on the earth. This subject 
had the pre-eminence in the minds of the prophets, who 
dwelt on the pleasing theme with joyful hearts and flow- 
ing eloquence. Isaiah seems to have been highly favored 
with a view of the "suffering of Christ, and the glory that 
would follow." He saw that long night of darkness and 
ignorance, which had enveloped our earth, give way before 
the rising glories of the Sun of righteousness. He heard 
the sound of the great trumpet, proclaiming a glorious jubi- 
lee to our world, declaring liberty to the captive, and the 
opening of the prison to them that are bound. In short, 
he saw the introduction of the Gospel into our world, its 
progress, and ultimate triumph. He represented its effects 
by the striking figure of ferocious and untamable animals 
becoming peaceful, and harmoniously dwelling together, 
declaring that nothing should hurt in all God's holy moun- 
tain. And this was to be accomplished by Him who 
should stand for an ensign for the people. 

I. We shall notice the prominent doctrines pre- 
sented IN THE TEXT. 

1. The author of this great work is called the " root of 



192 



CHRIST THE CHRISTIAN'S 



Jesse" It is well understood that Jesse was of the tribe 
of Judah, and the father of David ; and that the prediction 
was that our Savior would spring from this tribe and the 
family of David. So there can be no doubt that our text 
refers to Christ by any who believe in the divine inspira- 
tion of the holy Scriptures. 

But a difficulty may arise in the minds of some, from 
the statement of the prophet in the first verse of this chap- 
ter. He observes, " And there shall come forth a rod 
out of the stem of Jesse; and a branch shall grow out of 
his roots." They may not see how it is possible for Christ 
to be the root of Jesse ; that is, the source from which 
Jesse came, and, at the same time, be a branch of Jesse ; 
that is, one of Jesse's offspring. The same idea is advanced 
in Rev. xxii, 16: " I, Jesus, have sent mine angel to testify 
these things in the Churches. I am the root and the off- 
spring of David." It is remarkable how our Savior con- 
founded his enemies by introducing this subject: "While 
the Pharisees were gathered together, Jesus asked them, 
saying, What think ye of Christ? whose son is he ? They 
say unto him, The son of David. He saith unto them, 
How, then, doth David, in spirit, call him Lord, saying, 
The Lord said unto my Lord, sit thou on my right hand, 
till I make thine enemies thy footstool ? If David called 
him Lord, how is he his son ? And no man was able to 
answer him a word." Were we unbelievers in the divinity 
of Christ, we should be as dumb, and as completely con- 
founded, as were the Pharisees. But divine inspiration 
has given us a key which opens and explains the whole 
mystery. The sacred pages proclaim that He is the mighty 
God, the creator of all things in heaven and earth ; there- 
fore, he was the root, or creator, of Jesse and David ; and 
that he was God manifested in the flesh. He took upon 
him human nature, was made of a woman, who descended 
from Judah, through the lineage of Jesse and David. Here 



SAVIOR AND REWARDER. 



193 



the whole mystery is opened, and we have a Redeemer 
presented to us, " Who is able to save to the uttermost all 
that come unto God by him ;" and on whom we are willing 
to risk our all for time and eternity. It is true, he was a 
man of sorrow, and acquainted with grief. His enemies 
were many ; they were mighty and malicious. His earthly 
friends were few and feeble ; he had none of the riches of 
this world to recommend him ; he was born in a stable, 
cradled in a manger ; had not a place of his own where to 
rest his weary head, and finally died on a cross. Here 
unbelief scowls, and pride frets, at having such a Savior 
presented to man ; but we can assure them that man did 
not need a Savior to recommend to him the riches and 
grandeur of the world, but just the reverse. He needed 
one to teach him that vanity is written on all earthly things, 
and that he makes a great mistake who lays up his treasure 
this side of heaven. 

Notwithstanding no form or comeliness, by a haughty 
world, could be seen in Jesus, there is infallible evidence 
that he was the mighty God, wise in counsel, and mighty 
in works — that beams of divine glory often shone through 
his humanity while on earth, and that, from first to last, he 
proved himself to be the promised Savior. Earth took no 
interest in his birth, made no display of joy, illuminated 
no cities ; but heaven did, and lit up the firmament with a 
new star, to point distant visitants to his lonely resting- 
place. Although man had no songs to sing on this great 
event, angels had ; for they shouted their halleluiahs along 
the starry concave, while over the hills of Bethlehem, and 
down to the vales below, rolled their anthem of, " Glory to 
God in the highest, and on earth peace, good will toward 
men." He had no revenue, no store-houses, and yet a 
hungry multitude of five thousand men, besides women and 
children, " did all eat, and were filled," with five loaves 
and two fishes. When he wanted money to pay his 

17 



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CHRIST THE CHRISTIAN'S 



tribute, the sea quickly sent him a contribution in the 
mouth of a fish ; the elements obeyed their Maker ; winds 
and waves were silent, and still, at his rebuke; the deaf 
were made to hear the voice of him who spake and it was 
done ; the dumb were brought to sing his praise, and the 
blind to see creation, and its Creator, both at once. Dis- 
ease and demons fled before him, and death and the grave 
obeyed his word, and yielded up their prey. And, finally, 
the whole army of the prince of darkness was defeated, in 
the great battle fought at the death and resurrection of the 
Captain of our salvation. Then was bruised the head of 
the old serpent ; death lost his power to sting the pious 
saint ; and the grave was robbed of its boasted victory. 

2. " He shall stand for an ensign for the people." An 
ensign, banner, and standard, refer to the colors, or flag, 
borne by a nation, by which it is distinguished from others. 
Among the uses to which it is put, it is raised to assemble, 
or enlist soldiers, to direct them in their march, and encour- 
age them in the conflict. It is not an uncommon figure in 
the sacred pages : " When the enemy shall come in like a 
flood, the Spirit of the Lord shall lift up a standard against 
him." Here the Lord is represented as a mighty general, 
who raises his ensign, enlists and rallies his troops, and 
delivers his people. 

The prophet very properly applies it to our Savior ; for 
there is no other name given amongst men whereby we 
can be saved. To him we must all come — he is the centre 
to which we must all gravitate. In the days of his incar- 
nation he stood forth in opposition to all the powers of 
earth and hell, and proclaimed to listening multitudes the 
evil nature of sin, the power and craft of their enemies, 
the danger of remaining in the broad road which leads to 
destruction. He invited them to enlist in his cause, to em- 
brace his cross, and to be born of the Spirit ; to be pure in 
heart, and holy in life. He lifted the curtain, and opened 



SAVIOR AND RE WARDER. 



195 



a prospect beyond the horizon of time, and presented such 
glorious views of immortality as never had entered into the 
mind of man. After having finished the work he came to 
do on the earth, he gave up his life, and expired in one of 
the most painful forms that malignity could contrive. He 
satisfied divine justice, purchased pardon for a guilty 
world, proved himself to be the Lord of hosts, strong and 
mighty in battle, by " spoiling principalities and powers, 
making a show of them openly." He came back from the 
tomb, met his disciples, gave them all needful instructions, 
and committed the Gospel ensign to his apostles in the fol- 
lowing charge : "Go ye into all the world, and preach the 
Gospel to every creature. He that believe th and is bap- 
tized shall be saved, but he that believeth not shall be 
damned." The apostles were soon endowed with power 
from on high, and commenced their work. Peter, on the 
day of Pentecost, "raised the broad flag of invitation," 
and three thousand came over on the side of Immanuel. 
From that time to the present it has been raised to invite 
the nations to come to Christ and live ; and every true min- 
ister can say : 

"See on the mountain top, 
The standard of our God; 
In Jesus name I lift it up, 

All stain'd with hallow'd blood.' ? 

The followers of Christ have crosses to bear, losses to 
sustain, and enemies to contend with. " Legions of wily 
fiends oppose," as they advance toward the prize of their 
high calling. The arm of God is their strength, his word 
their guide — his promise gives animation to hope, and 
energy to faith. The love of Christ warms their hearts, 
and creates their zeal. Let them hold fast to their standard, 
in all their conflicts, and, with the pious apostle, they can 
say, "In all these things we are more than conquerors, 
through him that loved us, and gave himself for us." 



196 



CHRIST THE CHRISTIAN'S 



3. The conditions of salvation as presented in the 
text. " Unto him shall the Gentiles seek." It is well 
known that Jews and Gentiles had an inveterate prejudice 
against each other. This grew out of the ceremonial law, 
which the apostle calls, " The law of commandments con- 
tained in ordinances." This middle wall of partition, 
which was such a formidable bar between them, Christ 
removed out of the way, " blotting out the handwriting 
of ordinances that was against us, which was contrary 
to us, and took it out of the way, nailing it to his cross," 
so that all might see that the handwriting was effaced, and 
know that the law was disannulled. This was done " that 
he might reconcile both to God in one body by the cross, 
having slain the enmity thereby." These obstacles being 
removed, such as were enemies could become friends, en- 
list under the same banner, contend together with the ene- 
mies of God and man, and walk together in the way of 
holiness. 

The prophet, in stating that the Gentiles would seek 
the Savior presented to them in the Gospel, supposes 
that there are conditions to be complied with ; and that 
the Gentiles who would not submit to the "law of 
commandments contained in ordinances," could have no 
reasonable objections to the conditions on which salvation 
was offered to them in the Gospel, therefore, would obey 
the command, "Seek ye the Lord while he maybe found." 
In order that every thing might be done consistent with the 
perfections of God, and the moral agency of man, the 
holy Comforter was sent to " reprove the world of sin, of 
righteousness, and of judgment." The dark chambers of 
the human soul must be irradiated by the light of divine 
truth. Man must see his real condition. He must see 
that he is a sinner, and justly deserves to be left to sink 
into interminable ruin. He must give up the tinsel robe of 
self-righteousness which he has drawn so nicely around 



SAVIOR AND REWARDER. 



197 



him ; and, so far from hoping for heaven on the ground of 
any virtue or goodness of his own, he must see that he is 
a guilty rebel, who has committed treason against heaven — 
that he is helpless, " having no hope, and without God in the 
world." But although your sins may rise like mountains, 
your heart resemble the hardest marble, the law pronounce 
its curse, and conscience condemn you to die, you may ap- 
proach him who " bore our sins and carried our sorrows," 
and venture all upon his merits. Yes, go to Calvary, 
and behold your Redeemer nailed to the cross — suspended 
between heaven and earth — stained with blood, and pale 
with death — surrounded by a railing, mocking multitude; 
and though ready to think that compassion has taken its 
departure from the world, here you will behold it as never 
seen before, dilating the bosom, and overflowing the heart 
of the suffering Son of God. Hear him say, " This cup I 
drink for you," then will you exclaim, 

" I yield, I yield! 
I can hold out no more; 
I sink, by dying love eompell'd, 
And own thee conqueror." 

Faith claims his merits; your sins and chains fall off; the 
sentence of condemnation is reversed ; darkness and dis- 
cord take their departure from your trembling soul on 
speedy wing ; your heart is melted into love to God and 
man; your eyes overflow with tears of gratitude and joy, 
and you exclaim, " O, Lord, I will praise thee; for though 
thou wast angry with me, thine anger is turned away, 
and thou comfortedst me." We wish not to convey the 
idea that the experience of every individual is precisely 
alike : some have more terrors than others, and the enjoy^ 
ment and assurance are greater in some than in others ; but 
we wish to be understood to say, that all brought to enjoy 
pardon are fully convinced of their sinful and helpless con- 
dition prior to their conversion ; that, when brought to feel 

17* 



198 



CHRIST THE CHRISTIAN'S 



that mercy has come to their relief, they can testify that 
they are sinners saved by grace. 

"If we are saved by grace," says an objector, "I see 
no need of conditions. Christ hath died for all, and he 
will save all. Let man live as he pleases, he is sure of 
heaven." If this objection is correct, a man may live like 
a brute, and die in the act of murder, or any other crime, 
and enter safely into the rest of the saints. Before the 
coming of our Savior, the Gentiles had much of what they 
called religion, and were very zealous in their way ; but 
the apostle calls it " abominable idolatry." It contained 
neither holiness, nor the worship of the true God. If the 
objection be true, our Savior and his apostles have intro- 
duced a system of religion but little better. They have, 
indeed, left out the extravagances of heathen worship ; but 
have brought us a religion as destitute of piety, as was that 
of the " great Diana of the Ephesians ;" for it supposes 
that repentance, faith, and holiness, as well as the worship 
of the true God, are not necessary to man's salvation. So 
the Gospel has thrown down heathenism, and introduced 
no religion in its place, or none of any importance; for 
men will all be saved, though they disregard and trample on 
all its obligations. But this is not all : it supposes that 
the God of glory is an accomplice with the powers of 
darkness, and an abettor of sin. He has, indeed, done 
much for fallen man. The whole system of salvation is 
crowded with blessings for a lost world ; and for what pur- 
pose ? According to the above opinion, it is that man may 
have the opportunity of immersing himself in sin during 
his life on earth, and rising to heaven after death. So that 
the cross is made the encourager of sin — God gave up his 
Son to die, to purchase indulgences for man to commit 
crimes ; and in the last and great day of decision, will say 
to him, " Well done, good and faithful servant, enter into 
the joy of thy Lord." We have no disposition to pursue 



SAVIOR AND REWARDER. 



199 



this subject any further. Our earnest wish is, that its abet- 
tors may see their errors, and fly to Him who hath said, 
" Blessed are the pure in heart, for they shall see God ;" 
and, by his inspired apostle, has proclaimed, " Without 
holiness, no man shall see the Lord." 

Christ hath laid down the price of our salvation, and 
fixed the conditions on which we shall have it; and no man 
can justly say, they are unreasonable. Is it not reasonable 
for the needy beggar to reach out his hand to receive your 
charity ? Is it not reasonable that rebels should throw 
down their weapons of rebellion, in order to have a pardon ? 
And would not a governor be thought to be on the borders 
of insanity, who should pardon men while in the act of 
murder and destruction ? And is it not unreasonable for 
man to reject the provision in the Gospel, made for him by 
the infinite love of God, and the merits of Christ? The 
Lord thinks it is, and gives such to understand, that they 
shall not taste of his supper. But the humble, pious 
souls, who have given up all for Christ — who have their 
affections set on things above, and rejoice that the way 
of holiness is the way to heaven, will find 

4. His rest glorious. The happiness of God's people 
is often mentioned in the sacred Scriptures by the term 
rest. And it is not uncommon to apply it to their comforts 
in this life. The blessed Savior promises rest to the souls 
of the weary and heavy-laden who come unto him ; and 
the apostle Paul observes, " We who have believed, do 
enter into rest." Notwithstanding they live in a world 
subject to many vicissitudes and conflicts, they have what 
may be properly called a rest. They rest from the labors 
and toils those perform who still walk in the way of the 
ungodly. Sin gives no peace to its votaries. " The way 
of transgressors is hard." They, having left its service, 
have nothing to do with its toils. They are freed from 
the stingings of a guilty conscience. " There is, therefore, 



200 



CHRIST THE CHRISTIAN'S 



now no condemnation to them which are in Christ Jesus, 
who walk not after the flesh, but after the Spirit." They 
have entered into sweet communion with the Lord ; and the 
closer they cleave to him, the more heavenly is their rest. 
Let them struggle for holiness, believe the divine promise, 
and feel the yoke of inbred sin destroyed: then can they 
use the triumphant language of the apostle, " I am crucified 
with Christ; nevertheless, I live; yet not I, but Christ 
liveth in me." This is the glorious privilege of the chil- 
dren of God in this world. 

But the words of our text refer to that rest which shall 
be given them when they receive an honorable discharge 
from conflict and war. In this state of probation, they 
have to use all their strength and grace to overcome ene- 
mies, and advance in the divine life. Here, they have to 
sustain losses and disappointments — their nearest friends 
are taken from them by the cold hand of death. It is not 
uncommon for gloomy poverty to make their dwellings its 
abode, and disease to shatter their earthly tabernacles ; or, 
for children and friends to cause unspeakable anguish, by 
walking the downward way to death. In addition to all 
this, they have to contend with principalities and powers, 
and the rulers of the darkness of this world. Their hearts 
are often dilated with sighs, and their path bedewed with 
tears. But, O, that "sweet home" — that heavenly rest, 
which God has prepared for his people ! What shall I 
say of it? Language fails in description — human intellect 
cannot grasp it. Imagination soars on trembling wing, 
only to be lost in its glories. Divine inspiration has given 
us a glimpse of it, by using the most grand and lofty fig- 
ures of which our language is capable. The heavens are 
opened — the vail removed — a city of vast dimensions and 
indescribable glory is presented to our enraptured view. 
The most precious stones compose its walls ; its gates are 
pearls ; its streets are paved with gold ; the fluent waters 



SAVIOR AND RE WARDER. 



201 



of life from the throne of God roll through its midst, on 
either side of which, trees of life wave their ambrosial tops, 
scattering their life-giving fragrance — yielding, monthly", 
their various fruits, while their leaves give health to the 
nations. None of the feebleness of infancy, nor trembling 
of old age will ever be seen there. Sickly forms and 
funeral processions will never walk its golden pavements. 
Its inhabitants bloom with perpetual youth. Their robes 
of white testify their purity, their waving palms declare 
their victory, and their flowing anthem " to Him that loved 
us, and washed us from our sins in his own blood," pro- 
claims how they came to be admitted there. And what is 
infinitely above all, is, the Lord God Almighty, and the 
Lamb, are their temple, and the divine glory makes their 
eternal day. This is the heaven that God has prepared for 
his people — the glorious "rest" spoken of in our text — so 
glorious, that it needs the language of eternity to portray it. 

II. We will now deduce a few practical infer- 
ences. 

1. We infer, that the Gospel is a glorious system of 
benevolence, sent by God to fallen man. It is designed 
to meet all his real wants, and bring him up to a state of 
holiness on earth, and, thereby, prepare him to become a 
citizen of the New Jerusalem. It finds him ignorant and 
bewildered : it pours light into his understanding, and points 
him to the good and right way. He has a depraved dispo- 
sition, which, like a hot-bed, is the fruitful source of sin 
against God: it presents to him the great expiatory sacri- 
fice offered on the cross for his deliverance ; brings him the 
grace of God to "prevent him that he may have a good 
will, and work with him when he has that good will." In 
short, it finds him destitute of all good, and infinitely in 
arrears to divine justice, and offers him pardon, holiness, 
and heaven. Let the news be spread to the most distant 
region of human society. Let Ethiopia stretch out her 



202 



CHRIST THE CHRISTIAN'S 



hands to God ; he will receive her with the same compla- 
cency he did the returning prodigal, and give her a place in 
the family circle. Let the Gospel ensign be carried in 
triumph round the globe. Let all pray, and all labor to 
help on the grand design, until the hosannas of the islands, 
and the halleluiahs of the continents ascend, forming one 
glorious anthem before the throne. 

2. We infer, that it is the duty of all to comply with the 
call of God, and submit to the conditions presented in the 
Gospel. This is perfectly reasonable; and yet there are 
thousands in our country who conduct as though they were 
sent here for no higher purpose than the animals which 
graze on the mountains. The whole of their thoughts and 
anxieties are confined to the fading things of earth. They 
say they " mean to be religious at a future period;" as if 
they had life and reason, time and grace at their own dis- 
posal — as if they were masters, and the Lord their servant, 
and were at liberty to attend to his call when it might suit 
their convenience. This, sinners, is the story you have 
been repeating for years, and which, I fear, you will con- 
tinue to repeat, until your tongues are silent in death, and 
your spirits are imprisoned with the damned. O, there is an 
awful period fast approaching, when you will be stretched 
on your couch for the last time, with disease preying upon 
your vitals, and fever flaming through your veins; your 
weeping friends gathering around you, a guilty conscience 
within, spreading terror through your souls, an angry God 
above you, a fearful day of judgment before you, and a 
dreadful hell beneath you. Then you must take the un- 
willing plunge which will bring you into the presence of a 
slighted, rejected, and offended God. But now, while you 
have time — while the inviting voice of mercy is sounding 
in your ears, escape for your life — delay not another minute. 
In the name of Heaven, I warn you not to leave the place 
where you are until you make the firm resolve, that, in the 



SAVIOR AND REWARDER. 



203 



strength of God, you will now seek your salvation. O, 
think! the disease which will drag you to the tomb, may 
have secretly commenced on your system — death may be 
very near. O, then, begin now; let your next breath be a 
prayer to the Lord for mercy ; and continue to look to him 
until you know what that religion is, which will make life 
joyful, death a scene of triumph, and heaven your eternal 
home. O, my heavenly Father, bless this exhortation, to 
all to whom it may come. Let this feeble effort wake up 
some careless soul who is on the margin of destruction. 

3. We infer, that Christians have entered into a sacred 
covenant with the Lord to be his soldiers — his followers. 
Not like that of a hireling, which comes to an end ; but for 
ever — 

"When rolling years shall cease to move." 
God has given them great and precious promises, that they 
may be made partakers of the divine nature, and, being 
delivered out of the hand of their enemies, may serve him 
in holiness and righteousness all the days of their lives. 
He hath raised the curtain, and given them a distant view 
of that glorious country to which they will be transplanted, 
when the warfare is accomplished. This world is the field 
of battle and conflict. Here, we must have, and faithfully 
use the Gospel armor. And it should be our great concern, 
to be ready to meet all the emergencies to which we are 
exposed. In order to this, the enemies within must be 
destroyed, the carnal mind must be crucified, and the love 
of Christ control all our powers and passions. O, then, let 
us struggle for this without ceasing. Let us go to his throne 
of grace, presenting, by faith, the blood which cleanses 
from all sin; assured he will not deny us the blessing 
which that blood was shed to procure for us. 

Let us be armed with the whole panoply of God, "pray- 
ing always, with all prayer and supplication, and watching 
thereunto with perseverance ;" always bearing in mind, 



204 



SELF-DENIAL. 



that if we would conquer we must fight. Our elder breth- 
ren, who have entered the celestial world, were once sol- 
diers, fighting the same enemies we have to contend with, 
but are now waving their palms of victory before the 
throne. O, let us follow our " ensign," cling to the cross, 
and we shall soon be led from the field of battle in triumph, 
and enter into that glorious rest, where we shall join our 
sainted friends, who fought and conquered before us. 
There we shall have a sun without a cloud, a day without 
night, and life without death. 

"Farewell, fellow-soldiers, you'll soon be discharged." 
Amen, halleluiah ! 



SERMON XIII. 

BY REV. DANIEL M. CONANT. 
SELF-DENIAL. 

"And he said to them all, If any man will come after me, let him 
deny himself," Luke ix, 23. 

Few precepts in the Bible are more important than the 
one contained in the text, and few, perhaps, are less 
regarded. At the time it was delivered, Christ had just 
revealed himself to Peter, and the rest of his disciples, in 
his true character ; and, lest they should be too much elated 
with their near alliance to so great a personage, and should 
conclude that their whole life would be attended only with 
pomp and grandeur, he informed them that "the Son of 
man must suffer many things, and be rejected of the elders, 
and chief priests, and be slain." As much as though he 
had said to them, you must prepare for a scene far differ- 
ent from what you have anticipated. Our Lord, however, 
added, for their support and encouragement, under this 
gloomy prospect, that the third day he would rise again ; 



SELF-DENIAL. 



205 



and then, properly to prepare them for the trials which 
awaited them, " He said to them all, If any man will 
come after me, let him deny himself." 
Let us consider, 

I. What is implied in the doctrine of Self-Denial. 

In explaining and enforcing this important doctrine, I 
shall endeavor to show the truth of Isaiah's words, " The 
whole head is sick, and the whole heart faint;" or, that 
the understanding is darkened, the memory impaired, as to 
spiritual things ; the will rebellious, the conscience stupe- 
fied and blinded, the affections alienated from God, and all 
the passions in a state of anarchy and confusion. But, to 
be more explicit: 

1. In matters of religion, we must not trust to our own 
understanding, but submit our short-sighted reason to the 
light of divine revelation. The reason which we assign 
for this is, that religion, though not contrary to reason, is 
above reason ; or, in the language of Mr. Burr, " Natural 
understanding is not sufficient to determine in matters of 
religion." Here we may trace infidelity to its fountain- 
head: it is a pride in the understanding; an unwillingness 
to submit to the teachings of God, which makes some per- 
sons esteem themselves so wise that they reach that height 
of folly at which they deny the existence of God, and Jesus 
Christ, whom he hath sent. Well may we, with St. Paul, 
inquire, " Where is the wise ? where is the disputer of this 
world? Hath not God made foolish the wisdom of this 
world?" And St. James justly observes, that the "wis- 
dom " of the natural man " descendeth not from above, but 
is earthly, sensual, devilish ;" while St. Paul positively 
declares, that "the natural man receiveth not the things of 
the Spirit of God; for they are foolishness unto him." 
We confess that reason wonderfully guides some through 
the circle of the sciences, and the maze of commercial, or 
political affairs ; " For the children of this world are, in 

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SELF-DENIAL. 



their generation, wiser than the children of light." But 
when it would lead us in search of divine truth, without 
the aid of revelation, it sheds but a faint and uncertain 
light. We have not said, nor would we be understood to 
say, that we must not exercise our reason on religious sub- 
jects. This God requires : " Come, now, and let us reason 
together, saith the Lord ;" but what we wish to be under- 
stood to say, is, that mere human reason is utterly unable 
to attain to any certain knowledge of God, or his law; 
"For the world, by wisdom, knew not God." Our ideas 
respecting the origin of evil, and the cause of the depravity 
and misery which actually exist among mankind, or the 
nature and worship of God, and of the immortality of the 
soul, must have remained dark, confused, and imperfect, if 
God had not made a revelation of himself. It is one thing 
to perceive that the rules of life which are laid before us 
are agreeable to reason, and another to discover them by 
the mere light of reason. 

2. And has our memory escaped unimpaired by the 
fall? Alas! let us but consider how easily we forget the 
favors of our Creator, and recollect the injuries of our fel- 
low-creatures ; how little we retain of a good book, or 
pious discourse, and how much of a play, or of a frivolous 
conversation; with how much accuracy we remember an 
invitation to a scene of festivity, whilst the moving invi- 
tations of the Gospel are no sooner heard than forgotten. 
There is truth in the quaint remark, that " the memory 
loses, like a sieve, the living water of truth, and drinks in, 
like a spunge, the muddy streams of vanity;" and, as the 
knowledge we treasure up in the memory will have an im- 
portant influence upon our hearts and lives, we should be 
careful what we see, and hear, and read ; especially should 
we be cautious how we associate with the wicked. How 
appropriate the exhortation of the apostle : " Come out 
from among them, and be ye separate, saith the Lord." 



SELF-DENIAL. 



207 



What an important injunction ! but how little observed, 
even by those who are, in other respects, conscientious 
Christians ! Lest, however, we should misunderstand the 
caution, let it be observed, that to " come out," and be 
" separate," does not imply that we are to have no dealings 
with unconverted men; for then we must needs, as the 
apostle says, " Go out of the world;" nor that we are not 
to be courteous and friendly to all ; but it does imply that 
the Christian can have no profitable intercourse with the 
unrighteous beyond what absolute duty requires. The 
apostle then adds, " Wherefore, come out from among 
them, and be separate, saith the Lord, and I will receive 
you, and will be a Father unto you, saith the Lord 
Almighty." Is it not, therefore, plain, that the only ground 
on which God will receive us, and be our father, is, that 
we keep from an intimate association with the irreligious, 
when there is no necessity — no providential call, that 
requires it? And what will be the consequence, if we do 
not come out from amongst the unholy, but continue a 
familiar intercourse with them ? It will fill our minds with 
their foolish conversation and vain deportment; and thus 
dampen our zeal for God, and cool that fervency of spirit 
which attended our first love, enabling us to say, " Whom 
have I in heaven but thee ? and there is none upon earth 
that I desire beside thee." This is an important branch 
of self-denial, and should be neglected by none who would 
grow in grace and the knowledge of the truth. 

3. We must deny, or, rather, renounce our own will ; 
that is, we must bring it into submission to the will of 
God. Whether we eat or drink, or whatever we do, we 
must do all to the glory of God. " If thine eye be single," 
says the Redeemer : that is, if thy intentions are simply to 
please God, "thy whole body," all thy actions, "shall be 
full of light," shall be in accordance with the Gospel, 
which is called light; "But if thine eye be evil," if thy 



208 



SELF-DENIAL. 



intentions be diverted any other way, " thy whole body " — 
all thy actions, "shall be full of darkness," unprofitable, 
and unworthy the least reward. Our will, in general, is 
full of obstinacy : we must have our own way, right or 
wrong, though the will of God is the supreme, unalterable 
rule of action for every intelligent creature. But the true, 
self-denying Christian can say, " Good is the will of the 
Lord ;" or, with the blessed Redeemer, " Father, not my 
will, but thine be done." 

4. And do we find conscience always faithful and true ? 
Alas, how often is it said, even by those who are guilty of 
some act expressly forbidden in the word of God, " My con- 
science does not condemn me." Conscience, unenlight- 
ened by the Spirit and truth of God, is but a blind guide, 
which will "strain at a gnat, and swallow a camel." 
At one time, it is easy under accumulated guilt, and, at 
another, it is quite scrupulous about mere trifles ! I readily 
admit that we should do nothing contrary to the decisions 
of conscience ; but, then, we should be extremely careful 
to know that conscience is illuminated by the word of 
truth. A conscience renewed by grace, and directed by 
the word of God, is the best security for virtue, and the 
most awful avenger of wicked deeds. 

5. And have not our affections, by the fall, been thrown 
into a state of anarchy and confusion ? Awful thought ! 
Our unrenewed affections are set not on righteousness, the 
greatest good ; but on sin, the greatest evil : not on God, 
nor on what would improve, purify, and save the soul ; but 
on what will gratify the body — on this world, its riches, 
ease, luxury, and friendship! St. Paul, in giving direc- 
tions to Timothy, says, " Charge them that are rich in this 
world, that they be not high-minded, nor trust in uncertain 
riches, but in the living God, who giveth us richly all 
things to enjoy." Then, if any man will follow Christ, he 
must deny his inordinate love of riches; for "they that 



SELF-DENIAL. 



209 



will be rich fall into temptation, and a snare, and into many 
foolish and hurtful lusts, which drown men in destruction 
and perdition;" "For the love of money is the root of all 
evil : which while some coveted after, they have erred 
from the faith, and pierced themselves through with many 
sorrows." Listen, for a moment, to the language of pros- 
perity : " I will pull down my barns, and will build greater ;" 
a resolution applauded by the world ; " And I will say to 
my soul, Soul, thou hast much goods laid up for many 
years ; take thine ease, eat, drink, and be merry." True, 
there are many whose covetousness is not thus clearly man- 
ifested, but yet sufficiently marked to show that there treas- 
ure is not in heaven. A man need not plunge into the 
ocean in order to drown himself : a very shallow stream 
will suffice, if he choose to lie prostrate in it; so an 
inordinate desire for the smallest gain, may as certainly 
"drown the soul in perdition," as if the object of pursuit 
were the " whole world." " If ye, then, be risen with 
Christ," or, if you would be a Christian, "seek those 
things which are above, where Christ sitteth on the right 
hand of God : set your affections on things above, not on 
things on the earth.' 

Does one say, I am quite content with what I have? 
Still you may "love the world." The rich man, denomi- 
nated by Christ a fool, said, "Soul, take thine ease;" and 
yet he was introduced by our Lord with this solemn warn- 
ing: "Take heed, and beware of covetousness." Let an 
agent for some charitable enterprise approach one of those 
contented ones asking aid; no matter how important his 
mission, excuse after excuse will show that his content- 
ment depends on his keeping his property entire. "A 
heart they have exercised with covetous practices ; cursed 
children : which have forsaken the right way, and are gone 
astray." This brings me to another thought: a Christian 
is not to seek riches that he may live in idleness. This 
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210 



SELF-DENIAL. 



was the iniquity of Sodom, pride, fullness of bread, and 
abundance of idleness" " Six days shalt thou labor" 
is the command of God. Every Christian should feel the 
force of the apostolic injunction, " Not slothful in busi- 
ness;" and that of our Discipline, " be diligent. Never 
be unemployed, never be triflingly employed, never trifle 
away time." 

Does another say, I am not anxious to be rich, nor am I 
indolent? This may be true, and yet there may be a 
guilty love of self, which seeks indulgence in the luxuries 
of life. Pleading a thousand plausible excuses suggested 
by the deceitful enemy, or by a deceitful heart, you may 
be expending in dress, furniture, and the luxuries of the 
table, nearly all you have ; so that but little is left for the 
cause of Christ. You may be a Dives, in his mansion, 
clothed in purple, and faring sumptuously every day, while 
the cause of Christ, Lazarus-like, lies at your gate, and 
fed only with the crumbs which fall from your table. Let us 
consider, 

II. The universality and reasonableness of Self- 
Denial. 

I have been endeavoring to describe to you, my brethren, 
the nature of that self-denial which the Redeemer repre- 
sents as inseparably connected with his service. And the 
doctrine of Christ, like its blessed author, is the same 
yesterday, to-day, and for ever ; what he said unto one, he 
said unto all, " If any man will come after me, let him 
deny himself" And I now call upon you, as you would 
not deceive yourselves with the shadow, instead of the 
substance, to examine, seriously and diligently, into your 
experience on this matter; to inquire whether you have 
denied self or not. "For the grace of God that bringeth 
salvation, hath appeared to all men; teaching us, that deny- 
ing ungodliness, and worldly lusts, we should live soberly, 
righteously, and godly, in this present world." And is it 



SELF-DENIAL. 



211 



not reasonable in itself, that the Creator, Preserver, and 
Redeemer of the world, the Father and Friend of mankind, 
should be the object of our supreme delight, and that we 
should live to glorify him, doing his will in all things ? And 
as " no man can serve two masters," we should deny self 
that we may serve the Lord. Is it unreasonable that we 
should deny 44 the desire of the eye" — the pleasing of the eye 
of the body, or of the mind, with any forbidden object, that 
we may behold, 44 as in a glass, the glory of the Lord," 
and that God may shine into 44 our hearts, to give the light 
of the knowledge of the glory of God, in the face of Jesus 
Christ;" that we should deny 44 the desire of the flesh" — 
the unlawful gratification of sense, of appetite, or of passion, 
that we may 44 labor for that meat which endureth to ever- 
lasting life, which the Son of man shall give unto you;" 
that we should deny "the pride of life" the pomp, show, 
and glitter of the present world, that we may enjoy the 
dignity, glory, and felicity of our rational and immortal 
natures ? And since that consecration of ourselves to God, 
in soul and body — in heart and life, embracing the doctrine 
of self-denial, is a service so reasonable in itself, and so 
necessary for us, it appears to be a matter of important 
inquiry, what will most encourage us in the performance 
of our duty. Let us. then, present 

iii. a few considerations, as motives to self- - 
Denial. 

Various reasons could be suggested to excite to this duty ; 
but we shall present but few. The first thing that we 
would present for consideration is, 4 ' Ye are not your own." 
The meaning of this expression is, ye do not belong to 
yourselves — are not at your own disposal — have no right to 
do what you please with your souls, or bodies, or any 
thing you call your own ; or to use any faculty, member, 
or talent, merely to gratify your own will or pleasure. 
The reason is, we did not create ourselves; but He, who is 



212 



SELF-DENIAL. 



the fountain of life, himself uncreated and self-existent, 
" formed man of the dust of the ground, and breathed into 
his nostrils the breath of life." Nor can we preserve our- 
selves. We are dependent on God for the continuance of 
life, and for the use of all our faculties ; " for in him we 
live, and move, and have our being." Still, these are not 
the reasons assigned by the apostle. He has given another : 
" Ye are bought with a price ." We had sinned, and there- 
by become " carnal, sold under sin ;" that is, sold as a 
slave, to remain under the dominion of sin, until brought 
"by grace, through faith," " into the glorious liberty of the 
children of God." In reference to the price paid: "Ye 
were not redeemed with corruptible things ; but with the 
precious blood of Christ," " who gave himself a ransom 
for all." Yes, the Redeemer " gave himself for us, that he 
might redeem us from all iniquity, and purify unto himself 
a peculiar people, zealous of good works." And "it be- 
came him, for whom are all things, and by whom are all 
things, in bringing many sons to glory, to make the Captain 
of their salvation perfect through sufferings." 

Let us, then, consider, in the next place, the sufferings 
of Christ for us. " For ye know the grace of our Lord 
Jesus Christ, that though he was rich, yet for your sakes 
he became poor, that ye through his poverty might be 
rich." His parents were poor, laboring people, and his 
birth-place was a stable. He supported himself by manual 
labor, until he entered on his public ministry ; after which 
he was supported by his friends. He suffered reproach. 
Isaiah had foretold that he should grow up as a tender 
plant, "despised and rejected of men; a man of sorrows, 
and acquainted with grief;" and the prediction was liter- 
ally fulfilled. He was respected, it is true, by a few hum- 
ble followers, until one turned traitor, and by a few poor 
women from Galilee ; but the rich, the great, and the 
learned, together with those in authority, in Church and 



SELF-DENIAL. 



213 



state, reproached and despised him. His own country- 
men tauntingly said, " Is not this the carpenter — the son 
of Mary?" "Can there any good thing come out of Naza- 
reth?" "For out of Galilee riseth no prophet;" "He 
hath spoken blasphemy;" "And they cried out, all at 
once, saying, Away with this man, crucify him, crucify 
him." Well did the apostle say, " He endured such con- 
tradiction of sinners against himself." His mental suffer- 
ings were great. " And Jesus took with him Peter, and 
the two sons of Zebedee, and began to be sorrowful and 
very heavy. Then saith he unto them, My soul is exceed- 
ing sorrowful, even unto death." An awful moment of 
conflict, between dread amazement and untold sorrow on 
the one hand, and a desire to glorify God and save man- 
kind on the other. And so great was his agony, " his sweat 
was, as it were, great drops of blood falling down to the 
ground." He, also, suffered pain of body. What part of 
his body was free from pain ? His back? The scourges 
make long furrows there ! His head ? The thorns pierce his 
sacred temples ! His hands, or feet ? They are torn with 
nails. He suffered death — even death upon the cross. 
No wonder all nature sympathized. " The vail of the 
temple was rent in twain from the top to the bottom : and 
the earth did quake, and the rocks rent, and the graves .. 
were opened." O, my soul, was it for me the Redeemer 
suffered this ? and shall I not joyfully deny myself, and, if 
need be, suffer the loss of all things, to please him ? 

But if the sufferings of Christ will not induce you to 
" endure hardness as a good soldier of Jesus," let us con- 
template the happy consequences of suffering with Christ; 
for if we suffer with him, we shall, also, be glorified 
together. And " I reckon, that the sufferings of this pres- 
ent time are not worthy to be compared with the glory 
which shall be revealed in us." We are expressly told by 
the Lord, that " every one that hath forsaken houses, or 



214 



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brethren, or sisters, or father, or mother, or wife, or chil- 
dren, or lands, for" his "names' sake, shall receive a hun- 
dred-fold, and shall inherit everlasting life." If, then, any 
suffer the loss of property or friends in consequence of self- 
denial, they " shall receive a hundred-fold" even in this 
present world, in the inward satisfaction and divine consola- 
tion attending real religion; and they shall " inherit ever- 
lasting life;" they shall enjoy to all eternity that unspeak- 
able felicity and glory which God has prepared for those 
that love and serve him. What, if in consequence of 
living "soberly, righteously, and godly in this present 
world," we should suffer " the loss of all things " that 
the carnal heart desires, if thereby we " may win Christ," 
"and be found in him, having the righteousness which is 
of God by faith," and become inheritors of eternal life; 
shall not our gain be infinite? How inconsistent, then, 
the conduct of those who know and acknowledge that here 
they have " no continuing city," and yet set their affec- 
tions on things present, which perish in the using, and are 
as full of care and anxiety about the things of this world, 
and as eager in their pursuit, as if they were their only 
portion, and they were to enjoy them for ever ! 



SERMON XIV. 

BY REV. ROBERT O. SPENCER. 

THE LORD'S SUPPER. 

" Let a man examine himself, and so let him eat of that bread, and 
drink of that cup," 1 Cor. xi, 28. 

Of all the institutions connected with our holy religion, 
no one is more important than the eucharist, or what is 
commonly called the sacrament of the Lord's supper. In- 
deed, in whatever light it may be viewed, whether as a 



THE LORD'S SUPPER. 



215 



privilege, through which the most important and invaluable 
blessings are communicated to those who properly observe 
it, or as a duty enforced by the most solemn considerations, 
it stands pre-eminent. By the truly pious, in every age 
and country, it has justly been held in the highest estima- 
tion and reverence, being viewed as an all-important means 
of grace. It comes to us sanctioned by the remembrance 
of generations, during which it has been kept alive and 
observed in the Christian Church. It comes to us asso- 
ciated with the names of confessors and martyrs, who have 
honored it with their presence, and consecrated it with their 
blood. But its importance is enhanced from the consid- 
eration, that it was ordained by Christ himself to cele- 
brate the most extraordinary event that ever occurred — an 
event which excited the admiration of angels, namely, the 
redemption of the world from sin, and all its dreadfully 
fatal consequences, by his own sufferings and death ; and 
it was instituted, too, under circumstances the most tragi- 
cal. It was on the eve of his own sufferings : his min- 
istry was now drawing to a close ; his enemies had formed 
the malignant purpose of his death; Judas was already 
engaged in the work of treason, and the high priests and 
the people were thirsting for his blood ; yet the blessed 
Savior, ever intent on the happiness of his people, provides 
for them a sacred entertainment, and authoritatively puts 
forth this, his last, his dying command, " Do this in 
remembrance of me." It is not, then, to be wondered at, 
that when gross abuses had crept into the Corinthian 
Church in reference to this holy ordinance, St. Paul should 
be so solicitous to correct them, chiding with severity those 
who were addicted to them, but urging those who loved the 
Lord Jesus Christ to a suitable attendance upon it: "Let 
a man," says he, «.» examine himself, and so let him eat of 
that bread, and drink of that cup." 



216 



THE LORD'S SUPPER. 



In the further prosecution of this subject, we shall 

consider, 

I. The nature and design of the Lord's Supper. 

1. In reference to the nature of this great and important 
rite of Christianity, various opinions have been entertained; 
some interpreting literally what can only be metaphorically 
understood, holding the monstrous theory, that the bread 
and wine are converted into the body and blood of Christ; 
and thus reducing it to a carnal ordinance ; others contend- 
ing that they are mere signs of the absent body and blood 
of Jesus, and the use of them intended to be only a relig- 
ious commemoration of his death. Both of these views 
are erroneous, and equally to be deprecated. The former 
is revolting to the senses and reason of mankind, requiring 
us to apprehend what is impossible in the very nature of 
things, that the body of Christ was eaten by his eleven 
disciples, while their Lord was yet alive, and present with 
them, or that, at the same time, he was both dead and 
alive. Had his body thus been disposed of by his disci- 
ples, it could not have been betrayed by Judas, or crucified 
by the Jews. Nor can Christians partake, carnally, of the 
body of Christ; such having passed through a great and 
glorious change prior to his ascension to heaven, and being 
immutable ; and, even were it possible for them thus to 
partake of the flesh of Christ, it could be of no conceivable 
benefit to them, it being declared by our Lord himself, as 
given by John, "the flesh profiteth nothing;" doubtless 
intending to remove the carnal meaning put upon his 
words by the Jews — he having previously said, "Except 
ye eat the flesh of the Son of man, and drink his blood, ye 
have no life in you." Besides, it is evident that our Lord 
availed himself of a figure of speech common in that day, 
and frequently used in Scripture, of giving to the sign the 
name of the thing signified : thus, " The seven kine are 



THE LORD'S SUPPER. 



217 



(represent) seven years;" "This is (represents) the bread 
of affliction which our fathers ate in the land of Egypt;" 
" The ten horns are (signify) ten kings ;" " That rock 
was (represents) Christ." In like manner, in our times, 
the sign is frequently spoken of as the thing signified : as, 
for instance, referring to a bust of Washington, we say, 
" This is Washington ;" to an engraving of the battle of 
New Orleans, " This is the battle of New Orleans." 

The latter view is, doubtless, in fault, in that it comes 
short, and attaches too little importance to the institution, 
regarding it simply as a ceremonial observance, and of no 
special advantage, further than to produce in our minds 
religious reflections and virtuous purposes. But what, 
then, is the nature of this institution ? If we have thought 
correctly, it is not only a commemorative rite, but a com- 
memorative sign and seal of the covenant of our redemp- 
tion, and is to be regarded as an ordinance of the highest 
importance and perpetual obligation; being intended as a 
means — a most sacred means, of communion with the Sa- 
vior, showing forth not only his death, but his continued 
spiritual presence with his Church. And that this is a 
correct view of the subject will appear by further con- 
sidering, 

2. The design of the ordinance. Having the spiritual 
and eternal welfare of mankind, and especially of his peo- 
ple in view, Christ not only died for them to secure their 
salvation, but instituted his supper to perpetuate a public 
exhibition of his sufferings and death, and the benefits to 
be derived from them in the Church till his second com- 
ing. Clearly as these subjects are revealed in the Scrip- 
tures, and frequently as they are dwelt upon in the pulpit, 
such is the perverseness of human nature, and so far gone 
from original righteousness are mankind, that they need 
something to direct their attention to them, and impress 
them with a sense of their transcendant importance. With 

19 



218 



THE LORD'S SUPPER. 



this view, believers are required to celebrate publicly the 
supper, which is a standing admonition to mankind of these 
facts, and an inexpugnable proof of the authenticity of 
the Christian religion ; showing forth, as it does, con- 
tinually, his death until his coming again. The word, 
in the original expression of its design, is ^atfayy sxksts, 
and signifies, ye show it forth with approval and trust, 
or confidence. The cross of Christ was peculiarly obnox- 
ious to the Jews, because they looked for a temporal 
prince and Savior, and trusted through him to receive 
universal dominion. It was to the Greeks foolishness, be- 
cause the doctrine of man's justification and salvation by it 
was opposed to every notion that they had formed of what 
was dignified and philosophic. The wisdom of this world, 
and the princes of it, judged it absurd to expect salvation 
by one who was unable to save himself, and honor by one 
who died as a malefactor; and turned it to the reproach of 
Christians, that they were the disciples of one who was 
accursed of God and man : but they, by receiving the em- 
blems of his death, were solemnly to declare, that they do 
not reckon the cross of Christ any reproach to Christianity, 
and that, so far from being ashamed of it, and desirous to 
conceal it, that, whatever constructions an irreligious and 
unbelieving world may put upon it, to them it is " the wis- 
dom of God, and the power of God:" it is all their salva- 
tion, and all their desire. Thus they were to despise the 
shame attached to the cross of Christ, and even glory in it, 
as the means by which the world is crucified to them, and 
they unto the world, and esteeming its reproach as greater 
honor than all the applause of men. And, farther, by this 
they were to profess their entire dependence upon, and 
affiance in, the atonement of Christ, as amply sufficient to 
procure their present and eternal salvation. As they are 
not ashamed to acknowledge him as their only ground of 
hope, through whose name alone is salvation, so they are not 



THE LORD'S SUPPER. 



219 



afraid to venture their interests, both for time and eternity, 
with him, believing that all power in heaven and in earth 
is committed to him, and that he is abundantly able to 
save to the uttermost all who put their confidence in him. 
Indeed, he is all their trust, and all their hope. Through 
his mercy and grace alone, do they expect help in every 
hour of need, victory in death, and an abundant entrance 
into the mansions of bliss. And, confident that he will 
never leave nor forsake them, they deliberately, and of 
choice, put themselves under the protection of his govern- 
ment, and the influence of his grace, and the guidance and 
agency of his Holy Spirit. 

Another, and no less important design of Christ, in insti- 
tuting his supper, was to present to his people a memorial 
of him. This interpretation our Lord himself gave of it 
when he said, " Do this in remembrance of me," t t^v 
spqv avapvijaw. Do it for my memorial. It is true, that 
upon every thing visible and invisible a part of his name 
divinely stands. In the small and in the great, in the near 
and in the remote, is seen the impress of his wisdom and 
power. But this is a memorial peculiarly his own, exhib- 
iting, in transcendant lustre, his amazing love — his stupen- 
dous compassion. It is in this ordinance that he has em- 
phatically recorded his name for ever — his whole name 
throughout all generations. He that instituted it, did, as it 
were, in plain and legible characters, to be read of all men, 
engrave this upon it for a motto: "When this you see, 
remember me." And ought they not to remember him in 
his ineffable condescension and unparalleled humiliation ? 
O, yes, if there had been no love burning in the bosom of 
the Redeemer to our ruined world, he had never suffered — 
he had never died. Now this love of the blessed Jesus is 
to be particularly remembered by us in all its spiritu- 
ality, in all its disinterestedness, and in all its various 



220 



THE LORD'S SUPPER. 



characteristics. And where can this be done so effectually 
as at his table — whilst being presented with the emblems of 
his death? The breaking of the bread is well calculated to 
exhibit his body bruised for sin, and the pouring out of the 
wine, the shedding forth of his blood as a sacrifice for 
iniquity. But is there any danger of our forgetting him ? 
Alas, our ungrateful hearts are but too apt to be unmindful 
of the richest mercies, and lose sight of the Lord that 
bought us. The pleasures and allurements of the world, 
valueless as they are, too freqently draw off our minds 
from him who gave his life a ransom for us. Hence, in 
consideration of the treachery of our memories, this ordi- 
nance is appointed to remind us of Christ, his sufferings 
and death, with the benefits procured thereby, that we may 
love him with an undivided heart, and serve him with an 
unwavering mind. 

Again : it was intended to be a seal of his covenant — the 
new covenant in his blood with his people. Did God 
enter into a covenant with Abraham, and give him the seal 
of circumcision as a pledge of the fulfillment of it ? So 
Christ has entered into a most gracious covenant with his 
people, and given this ordinance as a seal to ratify or con- 
firm it. Its internal seal, as given to genuine believers, is 
the spirit of promise whereby they are sealed to the day 
of redemption. But the visible seal of it, as administered 
in the visible Church, is the supper. But of what is it a 
pledge ? On the part of God, it is an earnest of his giving 
us pardon of sins, adopting us into his family, acknowl- 
edging himself to be our God, and agreeing to protect and 
support us in all trials, succor us in all temptations, com- 
fort us in all troubles, supply all our wants, and conduct us 
through all the intricate paths of life to an ever-blessed state 
of being. On the part of the pious, it is a token of their 
accepting the blessings of the covenant, and a sealing of the 



THE LORD'S SUPPER. 



221 



solemn vows which they make, by his strength, to serve 
him faithfully, and devote their time and talents to his glory. 

Again : it was appointed to be a means of grace, wherein 
those who attend upon it have communion with their Lord, 
and feast upon spiritual and divine things. With this view 
of it the apostle agrees when he says, "The cup of bless- 
ing which we bless, is it not the communion (xotvcovta, the 
communication) of the blood of Christ ? The bread which 
we break, is it not the communion or communication of 
the body of Christ?" The bread and wine are outward 
and visible signs of his body bruised for iniquity, and his 
blood shed for the remission of sins, and are intended to be 
the means whereby God conveys into our souls all the 
blessings which were purchased by the body of Christ 
once broken, and the blood of Christ once shed for them. 
They are designed to be aids to our faith, to enable us to 
lay hold on the blessed and glorious realities represented by 
them — feasting upon his body and blood — partaking of, 
and sharing in the benefits purchased by his death ; this 
being the sense in which his body is meat indeed, and his 
blood drink indeed. By them we are forcibly reminded 
that Christ's death is the life of the world ; that whilst 
creatures die that our bodies may live, Christ died that our 
souls may live, and that eternally in a state of blessedness. 
But here, especially, are we permitted to lie at the foot of 
the cross, and receive an assurance, that he who spared not 
his own Son, but freely gave him up for us ail, will 
with him freely give us all things, and, indeed, does give us 
all spiritual blessings richly to enjoy. And taught in his 
word that he will come again, the second time, without sin 
unto salvation, we are enabled to indulge the hope, that, 
when he who is our life shall appear, then shall we, also, 
appear with him in glory. O, how many myriads have 
been replenished here with marrow and fat things; with 
"fat things full of marrow, and with wine on the lees, well 
19* 



222 



THE LORD'S SUPPER. 



refined." Without any hesitation we may subscribe to the 
language of the poet : 

" Millions of souls, in glory now, 
Were fed and feasted here; 
And millions more, still on the way, 
Around the board appear." 

Once more : it was instituted to be a bond of union, and 
means of mutual love, between the people of God, as 
members of one body. At the table of the Lord, profes- 
sions of attachment are to be made, not only to the great 
Head of the Church, but to all his followers. Here we 
are to signify and declare, that we, being many, are one 
bread and one body, by virtue of our common relation to 
one Lord Jesus Christ ; being partakers of that one bread, 
which is Christ. It is here that the middle wall of parti- 
tion is broken down, and the truly pious, however numer- 
ous, widely diffused, distinct in their denominational pecu- 
liarities, are recognized as one family ; being members one 
of another. Whilst surrounding the sacramental board, 
their minor differences are laid aside, and they, building 
upon the same foundation, and with the same materials, are 
brought to feel that they are all incorporated into one and 
the same covenant, and entitled to one and the same inher- 
itance. Thus, dwelling in fellowship below, they antici- 
pate the period when all the saints of God, having been 
washed in the same precious blood, shall come from the 
east and west, the north and south, and constitute one great 
family in heaven, and, in harmony, ascribe all the glory of 
their salvation unto the Lamb that was slain for them. 

Having explained, within as short a compass as the 
importance of the subject would justify, the nature and 
design of the Lord's supper, we proceed to show that 

II. Self-examination is necessary to a right at- 
tendance upon IT. 

Self-examination is at all times useful and necessary; 



THE LORD'S SUPPER. 



223 



being essential to our growth in grace, our felicity, and 
interest. Would we become acquainted with our true state, 
and have a proper view of the relation in which we stand 
to the Divine Being ? It is requisite that we test ourselves ; 
bring ourselves to the law and the testimony, and prove 
ourselves by the word of God. Nor can this be attended 
to with too much frequency and care. At least, every even- 
ing, ere we retire to rest, we should review our course of 
conduct through the day; what we have done, or thought, 
that was unbecoming our station as men, and our character 
as disciples of Christ; whether our hearts have been 
indifferent to the world, and placed on heavenly objects. 
But this is a work especially necessary to a right partaking 
of the symbolical bread and wine, and, as such, is positively 
enjoined in our text. The word in the original, doja^a^Wo, 
is in the imperative mood, and implies not a bare permis- 
sion, only, but a clear and explicit command. And it 
would be equally as improper to neglect this, as to refuse 
to partake of the emblems of the body and blood of Christ. 

But is it asked, " What is meant by self-examination V 
The original word is a metaphor, taken from testing or 
assaying adulterated metals, and denotes a vigorous effort 
on our part to understand our real condition in a moral 
point of view, whether acting well our part in life, and 
answering the end of our being. It is to converse with 
ourselves, to discourse with our own hearts, to enter into 
a solemn conference with our own souls, and be solicitous 
about their eternal welfare. More particularly, it is to 
probe ourselves, by putting serious questions to our moral 
sense, and prosecuting them till a full and true answer be 
given to them. The following questions, among others, 
it will be well to consider, in our preparation for this holy 
communion : Have we correct views in reference to the 
nature and design of this ordinance ; being exempt from that 
blind superstition which would substitute it in the place of 



224 



THE LORD'S SUPPER. 



regeneration, but regarding it as a most sacred and solemn 
institution, by no means to be trifled with? Are we pos- 
sessed of suitable dispositions of mind to approach the 
table of the Lord, having our hearts properly affected with 
a view of his bloody sweat and excruciating sufferings, 
and deeming ourselves to be the purchase of his most 
precious blood and the travail of his spotless soul ? Do we 
unfeignedly repent of all our past sins and unfaithfulness, 
having a proper sense of their demerit; being truly sorry 
that so many blanks have occurred upon the pages of our 
history; and humbling ourselves as in the dust before a just 
and holy God ? Are we resolved to break off from all our 
evil practices, to leave undone no duty enjoined upon us, 
and to avoid all evil — even the appearance of evil ? Have 
we faith in Christ? Are we firmly persuaded that he is 
what he is represented to be in the sacred volume — -the Son 
of God ; that he hath lived, died, arisen, and ascended on 
high ; that he is seated on the right hand of majesty and 
power; that he is a merciful High Priest, who is touched 
with the feeling of our infirmities ; that he is an all- 
sufficient Savior, and the only Savior ? and are we placing 
confidence in his atonement and intercession for our recon- 
ciliation with God, and trusting in hirn for deliverance from 
the guilt and power of sin ; for a restoration to the favor 
and image of God, and for a full preparation to stand be- 
fore the Son of man ? Do we sincerely love him, esteem- 
ing him above every other object, taking supreme delight 
in him, being truly and affectionately grateful to him, and 
having no one in heaven but him, and desiring none upon 
earth besides him ? At least, conscious that he is worthy 
of our love, do we ardently desire to love him — to have his 
love shed abroad in our hearts — to be emptied of sin and 
filled with holiness — to be emptied of pride and filled with 
humility — to be emptied of unbelief and filled with confi- 
dence and joy? In other words, have we such views of 



THE LORD'S SUPPER. 



225 



ourselves, and of the plan of salvation, as to be deeply 
sensible of our need of a Savior ; and, having counted the 
cost, are we willing to renounce all for Christ's sake — the 
vain pomp and pleasures of the world for the excellency of 
the knowledge of Christ? In fine, are we in love and fel- 
lowship with our neighbor ? Have we purged out the old 
leaven, even the leaven of malice and wickedness ; being 
disposed to forgive our enemies, to bless them that curse 
us, and pray for them that despitefully use us and perse- 
cute us ? Have we used all proper means to be reconciled 
to our brother — obeying the divine injunctions, " If thy 
brother trespass against thee, go and tell him his fault be- 
tween thee and him alone ;" " Therefore, if thou bring thy 
gift to the altar, and there rememberest that thy brother 
hath aught against thee, leave there thy gift before the 
altar, and go thy way ; first be reconciled to thy brother, 
and then come and offer thy gift ?" 

Such are some of the inquiries which we should prose- 
cute, in order to determine whether we are suitable persons 
to approach the table of the Lord. It is true, that the most 
eminent saint on earth, or the highest archangel in heaven, 
is not, intrinsically, worthy to sit down at the communion 
table. But the invitation of the Gospel, as well as of the 
Church, is, " Ye that do truly and earnestly repent of your 
sins, and are in love and charity with your neighbors, and 
intend to lead a new life, following the commandments of 
God, and walking from henceforth in his holy ways, draw 
near with faith, and take this holy sacrament to your com- 
fort." But we proceed to consider 

III. The spirit and manner in which we must at- 
tend UPON AND PARTAKE OF IT. 

"Keep thy foot, when thou goest to the house of God," 
and "be not rash with thy mouth, and let not thine heart 
be hasty to utter any thing before God," is an excellent 
rule in the Scripture directory, for religious worship. On 



226 



THE LORD'S SUPPER. 



no occasion should we rush into the presence of God in a 
careless or indifferent manner, being less respectful in our 
carriage and deportment toward him, than we would be to 
a superior, or even an equal. " Reverence and godly fear," 
are the characteristics which should mark our approach to 
the King of kings. But the nearer we approach to him, 
and the more intimate the communion we have with him, 
the more reverent should we be, and the more should we 
stand in awe of him. 

Having, by self-examination, meditation, and prayer, un- 
der the influence of the Holy Spirit, received a preparation 
for this holy communion, we are to come to the table of 
the Lord deeply humbled under a sense of our own un- 
worthiness and entire dependence upon Christ for salvation, 
designing to bear testimony to, and show forth his death ; 
with a full determination to know nothing among men but 
Christ crucified ; glorying in his cross, and counting all 
things — riches, honor, and sensual gratifications — but loss, 
that we may win Christ, and be found in him without spot, 
and blameless. While at his table, receiving the emblems 
of his death, we are to call to remembrance his dying love — 
love, as high as heaven, as deep as hell, as immense as the 
universe, yea, as immeasurable as infinity, and surpassing 
by far, the love of all beneath. Summoning the attendance 
of all the thoughts, we should direct their attention to that 
pure, disinterested, unmerited, and unparalleled mercy 
which impelled him to regard us in our low estate, to un- 
dertake our cause and rescue us from destruction. In our 
thoughts, we should follow him throughout the whole 
period of his incarnation, dwelling intensely upon his con- 
descension and humility ; his temptations in the wilderness, 
being sorely tried by the devil ; his agony and bloody sweat 
in the garden ; and his sufferings upon the cross, when he 
exclaimed, " It is finished," and gave up the ghost. But 
especially should we contemplate him in his pre-existing 



THE LORD S SUPPER. 



227 



state, possessing all the perfections and attributes of the 
Deity; as "God over all and blessed for ever," receiving 
the homage and adoration of all the hosts above ; and yet, 
disrobing himself of his majesty, divesting himself of his 
glory, and submitting to assume our frail nature, and in that 
nature yielding to death, even the ignominious and accursed 
death of the cross*, thereby giving his life, or soul, a ran- 
som for us. Nor should we refrain from dwelling on this 
engaging topic until our hearts are filled with love and 
thanksgiving, being constrained to exclaim in the ecstasy 
of our souls, 

" O, how omnipotence is lost in love! 
Father of angels! but the friend of man; 
Thou who didst save him, snatch the smoking brand 
From out the flames, and quench it in thy blood! 
How art thou pleased by bounty to distress, 
To make us groan beneath our gratitude, 
To challenge and to distance all return! 
Of lavish love, stupendous heights to soar, 
And leave praise panting in the distant vale." 

Indeed, viewing ourselves as being indebted to his suffer- 
ings and death for all we possess here, and hope to enjoy 
hereafter, we should with grateful hearts receive the tokens 
of his love. Instead of lamenting and being grieved at his 
death, we should greatly rejoice in the happy results of it; 
that through its medium God is glorified, Christ exalted in 
his dignified human nature, and salvation provided for man. 
And whilst angels are lost in wonder, admiration, and praise, 
in beholding the full glories of the Lamb, we, who are the 
sharers in his love and mercy, should call upon our souls 
and all that is within us, to laud and magnify his holy 
name. 

Furthermore, deeply conscious that we are not our own, 
having been "bought with a price," we are, in the use of 
this means, to renew our covenant with God by dedicating 
ourselves afresh to his service, starting with renewed 



228 



THE LORD'S SUPPER. 



vigor in the divine life, and laying hold on his promises for 
success in our heavenly enterprise. Frequently as we may 
have vowed in by-gone days, we are again to vow, and, in 
the strength of grace, to perform our vow. With our past 
failures we are not to be discouraged, but again to present 
our bodies and souls, with all the powers and faculties of 
each, together with our time and talents, a living sacrifice, 
holy, acceptable unto God, which is our reasonable service, 
and bounden duty. 

But, as without faith it is impossible to please God, we 
should come to this ordinance with a gracious confidence, 
as children to a father — to a father's table, expecting to meet 
with our Lord, and to receive fresh communications of his 
grace. That slavish fear, which straitens our spirits, and 
that distrustful shyness, which is displeasing to Heaven, 
should be laid aside. We should come to the table of 
grace, trusting in the merits of our great High Priest for 
the acceptance of our services, assured that he will not 
break the bruised reed nor quench the smoking flax. 
Whilst receiving the emblems of his body and blood, we 
should look through them to the things signified, and 
apprehend, by a strong and vigorous faith, the blessings 
that we need for life and godliness. In the act of giving 
ourselves to Christ, we should realize that he accepts the 
offering, is well pleased with our humble services, and 
gives himself to us, with all his unsearchable riches. But 
especially should our faith be employed in looking for his 
second appearing, when he shall come to be glorified in his 
saints, and in making suitable preparations for that eventful 
day. Thus shall the end of the institution be accomplished 
in us, and we always be in a state of readiness for his com- 
ing, having our lamps trimmed, and brightly burning. 

Among the many reflections which naturally arise from 
this subject, we shall confine your attention to but two : 

1. How invaluable are the blessings which men lose by 



THE LORD'S SUPPER. 



229 



not observing this institution! Has Christ ordained this 
as an important channel of communication to his people ? 
Is he wont, through its instrumentality, to bless them 
abundantly with an increase of faith, and hope, and love ; 
filling them with joy and gladness ; strengthening them 
with might by his Spirit in the inner man, and empower- 
ing them to discharge the various duties connected with 
their high and holy calling? Then are they blind to their 
best interests who refuse the tokens of his love. They 
despise the most exalted mercies, dash the cup of salvation 
from their lips, and expose themselves to the assaults of 
Satan, and become an easy prey to their enemies. O, how 
will such lament their folly, when it will be eternally too 
late ! Their repentance will be bitter, their mourning 
deep — darkness will cover them, and they will weep with 
great lamentation. The recollection of their unfaithful- 
ness will sting, as the sting of a viper, and scorch, as the 
scorching of a flame ; their remorse will be intense, and 
their loss incalculable. God grant that we may, by attend- 
ing to our duty, avoid such a fate ! 

2. How exceedingly great is the guilt of those who will- 
fully and repeatedly neglect to attend this ordinance ! 
There is no precept more explicitly laid down — there is 
no commandment more authoritatively put forth than this, 
"Do this in remembrance of me." It is founded on the 
same authority as, " Remember the Sabbath day to keep it 
holy." And is there no guilt contracted in the omission 
of a known duty, and in disobedience to an express pre- 
cept ? Is it sinful to desecrate the Sabbath ? So is it sin- 
ful to treat this ordinance with contempt, by neglecting to 
attend it. Nay, more- than this, it is a virtual disowning 
of Christ, by refusing to acknowledge him. And will such 
perverse rebellion, such base ingratitude, be overlooked? 
Did the violator of the Sabbatic law incur a penalty — was 
he stoned without the camp? How much severer the 

20 



230 THE SOURCE OF JOB'S COMFORT. 

penalty — how much heavier the curse incurred by the vio- 
lation of this, as imperative, and, indeed, more sacred law ? 
Let all those, then, who have been careless and remiss in 
obeying this injunction, remember that they cannot be thus 
negligent with impunity. They will assuredly meet with 
condemnation from Christ, who will shortly say, " Depart 
from me, ye that work iniquity." Let them now bewail 
their past negligence and folly, and let them, for the future, 
scrupulously observe this momentous obligation, that so 
they may be accounted worthy to stand before the Son of 
man, and to enter into that glory which he has prepared 
for them that love and obey him, that they may ascend and 
dwell with him in light, and love, and fellowship, for ever. 
May God give us wisdom to discern, and strength to attend 
to all the divine requisitions, and ultimately save us, for his 
mercy's sake ! Amen ! 



SERMON XV. 

BY THE LATE REV. WILLIAM B. CHRISTIE * 
THE SOURCE OF JOB'S COMFORT. 
"For I know that my Redeemer liveth," Job xix, 25. 
In discoursing upon these words, we shall offer a few 
remarks upon 

I. The object of Job's knowledge. 

II. The ground of encouragement and comfort, 

* It is proper to say, that the following sermon was not prepared by 
the author for the press, or for reading in the pulpit, but merely for 
his own private use. But little attention, therefore, was probably 
paid to style in its composition; and in the delivery, the portions not 
strictly argumentative were undoubtedly much more full than found 
in the manuscript. It will, however, be read with much interest; and 
the fact stated will lead all to make proper allowance for any imper- 
fections which may be observed. M. 



THE SOURCE OF JOB S COMFORT. 



231 



WHICH THE KNOWLEDGE OF THIS OBJECT AFFORDED IN 
CIRCUMSTANCES OF PECULIAR AFFLICTION. 

I. The object of Job's knowledge: "My Redeemer." 
The leading points of discussion here are two : the person 
intended, and that act which constitutes him the Redeemer. 

1. The person who is this Redeemer. The current 
opinion, so far as our information extends on this point, is, 
that the word is to be understood of our Lord Jesus Christ. 
Two things determine this to be the true interpretation. 
The phrase, " He shall stand at the latter day upon the 
earth," which phrase usually means the days of the Mes- 
siah. The other is, " Yet in my flesh shall I see God." 
These being sufficient to determine the application of the 
text, it will be found, upon examination, to afford a striking 
and clear proof of the pre-existence of our Savior, Christ. 
Mark the strength of the expression, " I know that my 
Redeemer liveth" — liveth, in the present tense. The argu- 
ment may be thus given : Job lived many hundred years 
before the Christian era ; but our Lord, as the Redeemer 
of Job, was then living; consequently, he must have 
existed before his manifestation in the flesh. Had Job 
believed in the doctrine of the present self-styled " Rational 
Christians," whose glory it is to degrade the Son of God — 
the Redeemer of the world to a mere man, he might have 
spoken in the future : "I know that my Redeemer shall 
live ;" but he could not have said, " He liveth, or is now 
living." On this doctrine, which it is the fashion of the 
day most strenuously to deny, a few additional remarks 
and authorities will here be in their proper place. " No 
man hath ascended up to heaven but He that came down 
from heaven, even the Son of man, who is in heaven;" 
"I came down from heaven not to do mine own will, but 
the will of him that sent me ;" " What and if ye shall see 
the Son of man ascend up where he was before;" "Again 
I leave the world and go to the Father." Here let it be 



232 



THE SOURCE OF JOB'S COMFORT. 



noticed, "That he came down from heaven" — that he 
"descended from heaven." He speaks of "ascending 
where he was before," and determines the meaning of the 
whole to be a literal descent, by the phrase, "Again I leave 
the world, and go to the Father." How, then, are these 
most express testimonies to be evaded ? How 1 Why by 
this most singular interpretation, that the phrase " to ascend 
into heaven," means to be instructed in the counsels of 
God, with a commission to teach them unto men; and " to 
descend from heaven," means bringing and teaching them 
to men. The whole meaning, then, of all these and simi- 
lar texts is, to learn and teach the purposes of God. To 
this interpretation we object, first, that it contradicts the 
plainest facts, and is, therefore, false. Moses, Isaiah, Dan- 
iel, and all the prophets were admitted to a knowledge of 
the Divine purposes, with a commission to teach them to 
mankind. All the prophets, according to this interpreta- 
tion, came down from, and ascended up into heaven. To 
this, perhaps, it will be replied, that they were not admitted 
to so full and perfect a revelation of the Divine will. But 
this removes no difficulty. The case is not stated com- 
paratively, but positively. " No man hath ascended up 
into heaven." Strong as this reasoning may appear, with 
it we are not satisfied. If to " ascend into heaven," mean 
to learn, to descend from heaven, being its opposite, must 
mean to unlearn ; for by whatever figure the first is inter- 
preted, the second, if the figure be maintained, must mean 
its opposite. We have, then, this accession of light : that 
our Lord Jesus Christ, being ignorant of the will of God, 
or, in other words, having unlearned it, came to teach us 
what he did not know. To our neighbors, all this may 
appear exceedingly rational. Let him believe this who 
can ; we envy him not his understanding. 

Again : " Before Abraham was, I am." Whether the 
phrase / am mean the same as the incommunicable name 



THE SOURCE OF JOb's COMFORT. 233 

Jehovah, we need not now inquire. But suppose the 
clause to mean, before Abraham was, or existed, I was, 
or existed, it will be sufficient for our present purpose. 
Surely Abraham existed many centuries before the Chris- 
tian era, and, consequently, many centuries before his 
incarnation, or manifestation in the flesh ; and that the 
text must be thus literally interpreted, is clear from the 
connection. " Thou art not yet fifty years old, and hast 
thou seen Abraham?" This shows that they understood 
him to speak of priority of existence. But to this it has 
been replied, that the text may mean, before Abraham 
becomes what his name imports, " The father of many 
nations," I am, or exist; or it may mean, before Abraham 
was born, I am he ; that is, the Messiah, in the foreknowl- 
edge and appointment of God. Both of these absurdities 
are well exposed by Bishop Pearson : " 'Do ye look upon 
me with astonishment, and wonder how I could have seen 
Abraham ? Attend to what I now say. Think not that I 
would contribute to your mistake, which makes me preface 
it with this asseveration, Verily, verily, I say unto you. 
Before Abraham shall become perfectly what his name im- 
ports, The father of many nations — before the Gentiles 
shall come in, / am. Nor be ye troubled at this answer, as 
though I magnify myself; for what I speak is equally true 
of yourselves — before Abraham be thus made Abraham, ye 
are. Doubt ye not, therefore, nor ever make that, as ye 
did, again a question but that I have seen Abraham.' The 
second makes a sense of another nature, but with equal im- 
pertinence. « Do ye still continue to question, and that with 
so much astonishment? Do ye look upon my age, and 
ask, Hast thou seen Abraham ? I confess it is more than 
eighteen hundred years since the patriarch died, and less 
than fifty since I was born in Bethlehem, but look not 
upon this computation ; for before Abraham was born, I 
was. But mistake me not. I mean in the knowledge and 
20* 



234 



THE SOURCE OF JOB'S COMFORT. 



appointment of God ; nor in this do I magnify myself, for 
so were ye.' " 

How either of these answers could give any real satis- 
faction to the Jews, or the least occasion for their exasper- 
ation, is not to be understood ; and that our Savior should 
speak such impertinences as these interpretations set forth, 
is not to be conceived by any who are disposed to submit 
to the divine authority of the Scriptures. If the Jews under- 
stood him as affirming no more of himself than was true 
of any other man, why charge him with blasphemy ? and 
if they did not so understand him, did he not contribute to 
their unavoidable deception ? But the language of the text 
is peculiar. It does not say, before Abraham was, I was, 
but / am. He not only reasserts the fact that Abraham 
saw his day and was glad, but he rises higher — he mounts 
above all creatures — he places himself with God, at the 
head of all being, arresting their attention by arraying him- 
self in all the glory of a permanent self-existence; and 
this by assuming the very name of their Jehovah — I am — 
the same yesterday, to-day, and for ever. All attempts to 
evade this text have proved in vain ; and, until the modern 
school obtain a license to make a new revelation, far more 
faulty than the improved version, it will remain a weight 
upon their system that must for ever prevent it from rising 
among all who respect the truth of the Bible. 

Having proved the existence of Christ before Abraham, 
I shall detain you with but one more authority upon this 
point: "And now, O, Father, glorify thou me with thine 
own self, with the glory I had with thee before the world 
was." Can any being possess a thing, and that being not 
exist? Must not any being exist anterior, or, at least, 
jointly with any possession it may enjoy? If Christ had 
glory with the Father, and that before the world was, must 
he not have existed before the world ? and, if so, is not the 
doctrine of his super-humanity and pre-existence established 



THE SOURCE OF JOB'S COMFORT. 



235 



in words and expressions as strong as language will 
allow ? To all this, we know our opponents may reply, 
in the language of Dr. Priestly, " He would not build an 
article of faith of such magnitude on the correctness of 
John's recollection and representation of our Lord's lan- 
guage ; and, so strange and incredible does the hypothesis 
of a pre-existence appear, that, sooner than admit it, he 
would suppose the whole verse to be an interpolation, or 
that the apostle dictated one thing, and his amanuensis 
wrote another." Thus, then, it is easy to see that no lan- 
guage could convince these rational gentlemen of the truth 
of this doctrine. But surely they are fully exculpated 
from the charge of incredulity ; for what is there too mon- 
strous for their belief, if you except only the truths of the 
Gospel. 

If we urge in proof of the position for which we now 
contend, that it is said he came down from heaven, and 
speaks of it as a place in which he formerly dwelt in the 
bosom of the Father, and to which he was returning upon 
leaving the world, we are told all this means only being 
instructed in the divine purposes. Again : if we insist that 
he existed before Abraham, we are told this means no real 
existence, but only in the counsel and decree of God, 
which is equally true of every other man. If we urge that 
he had with the Father that glory before the world was, we 
are told this means only in the appointment of God, and 
not that he had an actual existence. If we urge that all 
things were made by him, we are told this means no proper 
creation, but only that he is the Author of that great moral 
revolution, by which all things are created anew. If we 
urge that he emptied himself of the glory he had with God, 
and took upon him the form of a servant, we are told this 
means that he did not make an ostentatious display of his 
miraculous powers. Thus they move on to their conclusion 



236 THE SOURCE OF JOB'S COMFORT. 

with mighty majesty, telling us that to descend from heaven 
does not mean to descend from heaven — that to be be- 
fore Abraham does not mean to be before Abraham — that 
to create does not mean to create ; and to be before all 
things, means simply before he began to preach the Gospel. 
Authorities and remarks crowd upon us, but we forbear. 
We have given you the above to show the manner in 
which the gentlemen treat the word of God, and to point 
out their logical skill in interpreting the Scriptures. Should 
I be so happy as to prevent one individual from being taken 
in their snare, I shall have done a good work. 

2. What is implied in redemption? The English verb, 
to redeem, literally means to buy back again. The learned 
tell us, that the word translated redemption means the price 
paid down for the deliverance of a captive ; that it is, 
also, extended, in its proper acceptation, to signify deliver- 
ance from exile, death, and every other evil from which we 
may be delivered by a ransom, or valuable consideration. 
The application, then, is to be determined by the circum- 
stances, or the condition of those who are the subjects of 
it. In the case before us, the subjects are sinners guilty 
before God, under condemnation, and liable to everlasting 
destruction. To the whole of this case our deliverance by 
Christ applies ; therefore, it is said, " We have redemption 
through his blood, even the forgiveness of sins:" redemp- 
tion from the curse of the law — from death, by a resurrec- 
tion; and from future eternal punishment, by the gift of 
eternal life. In all this, however, there is a constant refer- 
ence to the death of Christ as the redemption price : " Who 
gave himself a ransom for all;" "In whom we have 
redemption, through his blood;" "Ye were redeemed with 
the precious blood of Christ." From all of which, it is 
manifest, that our deliverance is not a gratuitous one, done 
upon prerogative; but is effected for us, through the death 



THE SOURCE OF JOB'S COMFORT. 



237 



and blood-shedding of our Lord Jesus Christ : the ransom 
was exacted and paid — the sufferings and death of Christ 
were for captive and condemned man. 

Of the same import are those passages which speak of 
our being bought: "Ye are bought with a price;" "The 
Church of God, which he hath purchased with his own 
blood." The apostle speaks of some who "denied the 
Lord that bought them." The price paid, St. John tells 
us, was the blood of Christ: "Thou hast redeemed us 
with thine own blood." If words can have any meaning, 
surely the authorities we have produced are sufficient to 
put the question for ever to rest, and fully to evince that 
our pardon, and elevation to the joys of immortality, are 
only effected through the death and blood-shedding of our 
Lord Jesus Christ, The shedding of his blood, as the 
grand sacrifice for sin, is the available consideration with 
which the justice of God is satisfied, and through which 
mercy and grace now in abundant streams to a guilty and 
ruined world. The means by which it has been attempted 
to evade these most explicit testimonies of Scripture, remain 
to be pointed out and refuted. 

(1.) It has been objected, that redemption is spoken of 
where there is no reference to any ransom price, and 
where there could be no such thing ; as where Moses is 
called the redeemer of Israel. It would be a sufficient 
refutation of this to say, if the deliverance of the children 
of Israel is spoken of without any allusion to a redemption 
price, our deliverance is not so spoken of. It is no where 
said that Moses gave his life a ransom for the children of 
Israel — that they were redeemed with his blood — that he 
bought them with a price. But all these, and many similar 
phrases, are used in relation to our redemption by Christ. 
This itself is sufficient to show that the two cases are dis- 
similar, and that, therefore, upon the case adduced, no 
objection can be fairly urged. But, again: The captivity 



238 



THE SOURCE OF JOB's COMFORT. 



of the children of Israel was not penal, as ours is ; they 
were not under judicial condemnation, as we are ; no 
ransom price could, therefore, be required. Then, again, 
the dissimilarity in the two cases is manifest. But these 
objectors may be excused a close attention to facts, as strict 
argumentation suits not their lofty notions. The children 
of Israel were in bondage, sorely oppressed, and Moses 
was used as the agent in effecting their deliverance. This 
was sufficient to justify the use of the word in an improper, 
or accommodated sense. 

(2.) It has been objected, that if we interpret the suffer- 
ing and death of Christ as a ransom price, it involves the 
absurdity of supposing it paid to Satan, the power said to 
hold man captive. But had these objectors forgotten that it 
was not an article of their faith that there is such a being 
as the devil ? or have they a right to bring him into exist- 
ence and put him out of existence, just as it may suit their 
purpose ? But let this go. Why was redemption restricted 
in its meaning to the purchase of captives ? Was it that 
the objection might be invested with some degree of plau- 
sibility ? or did they who make this objection not know that 
the primary meaning of the word was, any thing done or 
suffered with which the offended party was satisfied, as 
well as the price paid down for the release of a captive? 
But suppose the word thus restricted, how does it appear 
that our captivity to Satan is analagous to the case in which, 
by the laws of war, the conqueror has obtained a right to 
the captives. Our captivity to Satan is judicial, and our be- 
ing left under his dominion is a part of our punishment. 
He is only the permitted instrument in carrying into execu- 
tion the sentence of the violated law ; and there is no point 
that more needs proof, than that punishment does not flow 
from the violation of the law. There is a statute in some 
states allowing imprisonment for debt. Under this statute a 
man is sentenced to prison, and put under the dominion of 



THE SOURCE OF JOB'S COMFORT. 239 

an officer. Now, is he the debtor to the officer, and must 
the money be paid, personally, to him ; or, is the money 
due to the law which has been violated, and which awards 
the money to him who holds the claim against the prisoner? 
Surely, to the latter. It would seem, then, that satisfaction 
should be made to the violated law, and by the law, given 
to him against whom the offense has been committed. 
Thus, the objection connected w T ith Satan, whose existence 
the objectors deny, amounts to nothing. 

Once more, and I shall have done. An objection, first 
suggested, if my memory serve, by Mr. Paine, and often 
urged since his time, is founded upon the light of modern 
science, which has made us acquainted with the existence 
of unnumbered worlds. It supposes that the other planets 
in our system are inhabited by rational beings ; that the 
fixed stars are suns, having planets revolving around them, 
similar to our own, and, also, inhabited; and that, conse- 
quently, it would be unreasonable to believe that God 
would make such special provision for the welfare of the 
inhabitants of so limited a portion of his dominions. In 
answer to this objection, I can but remark, that it is a little 
strange that men who boast of enlarged capacities, and 
claim to be almost the only correct reasoners, should have 
shown such manifest ignorance of the first principles of 
just argumentation. Before this objection can be of any 
weight, it must be proved that all these planets are inhabited 
by rational and accountable inhabitants ; that these inhabit- 
ants have fallen ; that they are under judicial condemna- 
tion — exposed to future wrath ; and, therefore, need, and 
are the subjects of redemption. But have any of these 
been proved ? Has it been attempted to prove any of them ? 
Are any of them capable of proof? But all this must be 
done, before the objection can have any foundation. But 
these mighty men of science should be excused. They 
do not admire facts, evidence, and common sense. These 



240 THE SOURCE OF JOB'S COMFORT. 

are left for minds not capable of enlarged views. But let 
this go. This boasted objection, is nothing but a foolish 
sophism, taking for granted, what ought to have been 
proved, that the planets are inhabited; that the inhabitants 
have fallen, and, therefore, were proper subjects of redemp- 
tion. Until these are proved, we shall still continue to per- 
sist in the faith that is able to build up and strengthen us 
unto eternal life. 

A remark upon the nature of Job's knowledge. It was 
a knowledge that united to Christ, and gave a personal 
apprehension of his merits, and a power, in the most peril- 
ous circumstances, to confide in him. This leads us, as 
was proposed, to notice, 

II. The consolation and encouragement which Job's 
knowledge gave him in the most gloomy circumstances. 
Having detained you so long upon our first position, a few 
remarks must close. The condition of Job was one, hu- 
manly speaking, of wretchedness in the extreme. " Though 
after my skin, worms destroy this body." Some think, 
that Job's affliction was some kind of burning, ulcerous 
sore, produced by worms, which had undermined and de- 
stroyed his skin ; and so completely had they accomplished 
this, that it is said, "He scraped himself with a potsherd." 
The word rendered scraped, is said to mean, peeling the 
loose bark from a tree. How expressive ! to scrape or peel 
with a potsherd, his skin from his flesh. They carry for- 
ward the idea, " after my skin," which is already gone, 
"worms," perfecting the work of destruction, "destroy 
this body." Add to all this, his children killed ; his breath 
estranged from his wife ; his friends reviling him as a 
hypocrite; life fast ebbing out; despair drawing her black 
mantle around every earthly prospect. In this condition, 
he exclaims, " Have pity on me, O, ye, my friends, for the 
hand of God hath touched me." But at the very time we 
expect only despair, his sunken, dimmed eye lights up 



THE SOURCE OF JOB's COMFORT. 



241 



with the joyful emotion of hope, and he adds, " Yet in 
my flesh shall I see God, and mine eye shall behold him." 
Such is the prospect that hope lights up before the afflicted, 
forsaken patriarch. Faith, here, changes the whole scene, 
and, grasping fast the hope of immortality, triumphs and 
rejoices. 

I am conscious of having detained you too long; and 
yet I cannot persuade myself to dismiss this subject with- 
out two remarks. L Job differed widely from the modern 
Freethinker and metaphysical Atheist, who persuade them- 
selves to believe that they lie down in death, like the beasts 
that perish, and court annihilation, as a covert from the 
punishment of their sins. No; this good man looks for- 
ward to an inheritance where Satan will tempt and afflict 
no more ; where children will no longer cause anxiety lest 
they should sin ; where their death will no longer wring 
the heart with anguish, and cause to be shed over their 
grave the parting paternal tear; where friends will no longer 
prove cruel and unfaithful. No; there I shall suffer no 
more ; I shall sigh no more ; 

" There from the river of his grace, 
Drink endless pleasures in." 

I have a desire to be absent from the body, and to be pres- 
ent with the Lord. In fine, 

2. " Mine eye shall behold him, and not another." Eter- 
nal life, with all that eternal life shall embrace, shall be 
enjoyed by each individual, as though there was no other 
one to enjoy it; and yet each shall have it as a possession — 
perfect to each, yet common to all. The privilege and 
enjoyment of one shall not conflict with those of the other; 
but together, in harmonious strains, all shall join and sing, 
" Unto him that loved us, and washed us from our sins in 
his own blood, and hath made us kings and priests unto 
God and his Father; to him be glory and dominion for 
ever and ever. Amen." 

21 



242 



THE BETRAYAL OF CHRIST. 



SERMON XVI. 

BY REV. HIRAM M. SHAFFER. 

BETRAYAL OF CHRIST. 

" Verily, I say unto you, that one of you shall betray me," Matt, 
xxvi, 21. 

Nearly six thousand years ago, the Almighty determined 
to create our globe, and people it with intelligent beings. 
At his command, from chaos arose this mundane system, 
with all its primitive loveliness and Eden glories. After 
this, he said, "Let us make man in our image, after our 
likeness ;" and, by the word of his power, man awoke 
from the earth into conscious existence, in the image of his 
Creator. 

Since that period, the earth has produced many illustrious 
individuals, who have distinguished themselves by their 
intellectual and moral excellence ; but one, alone, among all 
the great, in ancient and modern times, who made his 
appearance nearly two thousand years ago in the city of 
Bethlehem, shines forth with untarnished brilliancy. His 
birth was thus announced by an angel of the Lord to the 
shepherds, whilst watching their flocks by night, on the 
plains of the city: "Fear not: for behold, I bring you 
good tidings of great joy, which shall be to all people. 
For unto you is born this day, in the city of David, a Sa- 
vior, which is Christ the Lord." " And suddenly there 
was with the angel a multitude of the heavenly host prais- 
ing God, and saying, Glory to God in the highest, and on 
earth peace, and good will toward men." 

This remarkable personage grew in favor with God and 
man ; and when he arrived at the age of thirty, on the 
banks of Jordan, at his baptism by John, he regularly 
entered into orders in the Jewish Church, according to the 
law of Moses, which made the following requisitions : 



I 



THE BETRAYAL OF CHRIST. 



243 



"And this is the thing that thou shalt do unto them to hal- 
low them, to minister unto me in the priest's office ;" " And 
Aaron and his sons thou shalt bring unto the door of the 
tabernacle of the congregration, and shalt wash them with 
water;" "Take the Levites from among the children of 
Israel, and cleanse them. And thus shalt thou do unto 
them, to cleanse them : sprinkle water of purifying upon 
them." Thus, John, by baptizing, or sprinkling the Savior, 
fully consecrated him to the work of his great mission. 

He immediately associated with himself twelve persons, 
whom he called his apostles. These journeyed with him 
wheresoever he went. His ministry was principally con- 
fined to the Jews, among whom he went about doing good — 
healing all manner of diseases, casting out devils, raising 
the dead, and preaching the Gospel unto the poor. About 
three years and six months after his public ministry com- 
menced, he went up to Jerusalem, with his apostles, to 
celebrate the annual festival of the passover; and while at 
supper, he communicated the humiliating intelligence, that 
one of their own number should betray him. 

Judas Iscariot, one of the twelve, covenanted with the 
Jews, for thirty pieces of silver, to be their guide, and to 
discover unto them where Christ might be found at a cer- 
tain hour of the night, so that they could take him privately ; 
for they feared lest the people would rescue him, should 
they attempt to seize him in open day. So, then, after 
Judas had eaten of the passover, and had partaken, with 
the rest of the disciples, of the eucharist, he, deliberately, 
went and conducted the Jews to the place, in the garden of 
Gethsemane, where the Savior was; "And forthwith he 
came to Jesus, and said, Hail Master, and kissed him;" 
and thus the Savior of the world was betrayed into the 
hands of sinners. "But woe unto that man by whom the 
Son of man is betrayed." 



244 



THE BETRAYAL OF CHRIST. 



We will now consider the subject under the following 
heads : 

I. The possibility of a final and complete apostasy 

FROM GRACE. 

II. The Savior may now be Betrayed. 

III. The consequences of Betraying Christ. 

I. The possibility of a final and complete apostasy 
from grace. 

1. This doctrine is clearly taught in the Scriptures. 
A few quotations will suffice. "And thou, Solomon, ray- 
son, know thou the God of thy father, and serve him with 
a perfect heart, and with a willing- mind : for the Lord 
searcheth all hearts, and understandeth all the imaginations 
of the thoughts: if thou seek him, he will be found of 
thee ; but if thou forsake him, he will cast thee off for 
ever." This charge to Solomon, by an affectionate father, 
was given under the most solemn and interesting circum- 
stances. King David had called together the princes of 
Israel, with his son Solomon, who was about to enter upon 
the administration of the government ; and after addressing 
the people, he gave this his dying charge to his son, not 
only as a father, but as a prophet of the Lord: "If thou 
forsake him, he will cast thee off for ever! " What can 
be more plain, impressive, and emphatic ! 

Again: "But when the righteous turneth away from his 
righteousness, and committeth iniquity, and doeth accord- 
ing to all the abominations that the wicked man doeth, 
shall he live? All his righteousness that he hath done 
shall not be mentioned : in his trespass that he hath tres- 
passed, and in his sin that he hath sinned, in them shall he 
die." The Scriptures frequently give instruction by pre- 
senting opposite characters in contrast. Prior to the text, 
the prophet informs us, " The soul that sinneth, it shall 
die ; but if the wicked shall turn from all his sins that he 



THE BETRAYAL OF CHRIST. 



245 



hath committed, and shall keep my statutes, and do that 
which is lawful and right, he shall surely live — he shall 
not die." The sinner, if he become pious, and continue 
in a righteous course, "he shall live." Then, the prophet 
informs us, if the righteous turn from his piety, and 
become wicked, "he shall die." Death is put in opposi- 
tion to the life spoken of. It is, therefore, to die to the 
favor of God here and hereafter. 

Upon this subject, Christ speaks in the following em- 
phatic language : "I am the true vine, and my Father is 
the husbandman. Every branch in me that beareth not 
fruit, he taketh it away. ... If a man abide not 
in me, he is cast forth as a branch, and is withered ; and 
men can gather them, and cast them into the fire, and they 
are burned." The apostle Peter, in the second chapter of 
his second epistle, after speaking of the fall of angels, the 
destruction of the old world, and of the inhabitants of 
Sodom and Gomorrah, shows that if believers now shall 
fall from grace, their latter end will be worse than if they 
hall not known the "way of righteousness,'''' because of 
their having sinned against greater light and knowledge : 
" For if after they have escaped the pollutions of the world 
through the knowledge of the Lord and Savior Jesus 
Christ, they are again entangled therein, and overcome, the 
latter end is worse with them than the beginning. For it 
had been better for them not to have known the way of 
righteousness, than, after they have known it, to turn from 
the holy commandment delivered unto them. But it is 
happened unto them according to the true proverb, The 
dog is turned to his own vomit again; and the sow that 
was washed to her wallowing in the mire." 

2. The fall of Judas teaches the possibility of final apos- 
tasy. 1. Judas was a converted man. " These twelve (Ju- 
das being named as one of them) Jesus sent forth, and com- 
manded them, saying, Go not into the way of the Gentiles, 

21* 



J 



246 



THE BETRAYAL OF CHRIST. 



and into any city of the Samaritans enter ye not ; but go 
rather to the lost sheep of the house of Israel. And as ye go, 
preach, saying, The kingdom of heaven is at hand. Heal 
the sick, cleanse the lepers, raise the dead, cast out devils : 
freely ye have received, freely give. . . . Behold, I 
send you forth as sheep in the midst of wolves: be ye, 
therefore, wise as serpents, and harmless as doves." Here 
Judas is called to preach ; and had he not been a converted 
man — cleansed from his sins, the Savior would doubtless 
have violated the spirit of that law he came to fulfill, which 
says, " Be ye clean that bear the vessels of the Lord." He 
is, also, endowed with power to perform miracles ; such as, 
healing the sick, and raising the dead. As these miracles 
were to be performed by faith in Christ, this must be convin- 
cing proof that he was in a state of justification ; for the faitli 
that was necessary for the performance of these miracles, 
was a consequence of that state. He is most emphatically 
charged : " Freely ye have received, freely give." But to 
put the question beyond doubt, the Savior says, " Behold, I 
send you forth as sheep in the midst of wolves: [uncon- 
verted men:) be ye, therefore, wise as serpents, and harm- 
less as doves." Here Judas is called a "sheep," an appel- 
lation not given to unconverted men. 2. Judas did not 
continue in a pious course ; but, through covetousness, 
betrayed the Son of God ; and, in deep anguish and 
despair, instead of going to Christ for pardon, committed 
suicide, and thus completed the work of apostasy. 

II. The Savior may now be betrayed. 

1. By covetousness. We will glance at the betrayal of 
Christ by Judas, embracing the facts and motives. He, 
simply for the sake of thirty pieces of silver, or about 
twenty dollars of our currency, delivered up Christ into 
the hands of his enemies. His motives, unquestionably, 
were the gratification of his covetousness, or worldly- 
mindedness ; for Judas, doubtless, was a worldly-minded 



THE BETRAYAL OF CHRIST. 



247 



professor — very careful in reference to money matters. 
He was the treasurer of that holy band ; and, as St. John 
says, "was a thief;" probably had often purloined money 
intrusted to him for their mutual support. No doubt Judas, 
therefore, purely through the love of the world, was led 
into all his difficulties. He did not betray Christ through 
motives of malice, hatred, or revenge ; but of covetousness. 
Perhaps, at that time, their funds were limited; and he, 
satisfying his conscience with the idea that he would appro- 
priate a part of it to benevolent purposes, or to their mutual 
support, concluded to betray Christ into the hands of his 
enemies, supposing, perhaps, that he would make his 
escape; as, on a former occasion, he had seen the mob 
surround him, and when they were about to seize him 
to throw him over a precipice, he, by his power, passed in 
safety through their midst. 

How many professors, actuated by the same motives of 
worldly-mindedness, betray Christ! The Savior says of 
his disciples, " They are not of the world, even as I am 
not of the world." Now, this is the true character of all 
believers ; and if they do not exhibit it in all their inter- 
course in society, they betray Christ in uniting with his 
enemies — in disproving the above declaration. Every be- 
liever professes to Christ and the world, that he is not of 
the world, even as Christ is not of the world. Now, 
every sin that he commits, through covetousness, is a 
betrayal of Christ. Suppose, in time of war, an American 
soldier, who, after professing his love and attachment to 
his country, and publicly declaring that he was not of 
the enemy, even as the commander-in-chief was not of 
the enemy, was afterward seen daily to act in concert 
with the enemy, would he not be called a traitor in the 
camp — one betraying the best interest of his country ? So 
the Christian, professing that he is not of the world, but, 
by his daily actions, showing that he is of the world, 



248 



THE BETRAYAL OF CHRIST. 



betrays his Master, and is, doubtless, guilty of a crime, as 
certainly ruinous in its consequences, if not repented of, 
as was that of Judas. Paul more than intimates the fact 
when he says of those who were once converted, and had 
tasted of the good word of God, and the powers of the 
world to come, "If they shall fall away" — shall commit 
sin — " seeing they crucify to themselves the Son of God 
afresh, and put him to an open shame." Was it an awful 
crime for Judas to lead the enemies of the Savior to the gar- 
den, and thus deliver him up into their hands ? But would 
not his guilt have been aggravated had he clamored for his 
blood, and said, " Away with him, crucify him, crucify 
him ? or repaired with the multitude to Calvary, and then 
drove the nails in his hands and feet, and thus have fas- 
tened him to the cross ? But instead of this, he repented 
and carried back the money, saying, " I have betrayed 
innocent blood." Well, that professor who, through cov- 
etousness, or from any other consideration, is guilty of the 
sin referred to by the apostle above, not only betrays 
Christ, but " crucifies to himself the Son of God afresh, 
and puts him to an open shame." Look at the sin of cov- 
etousness. James says, " Pure religion and undefiled be- 
fore God and the Father is this, To visit the fatherless and 
widows in their affliction, and to keep himself unspotted 
from the world." You are to visit the fatherless and wid- 
ows in their afflictions, not to wait for them to come to 
your doors asking alms. No, you are to go to them ; and if 
they are needy, see that their wants are relieved. But says 
one, " I have nothing to spare." No ; through covetous- 
ness you never will have. Says another, " I am in very 
moderate circumstances myself, and, of course, excusable." 
Stop, if you have not worldly goods sufficient to spare for 
their relief, you can "visit" them and ascertain theii wants, 
and report them to the Church, or community, and use 
your influence to have them relieved. 



THE BETRAYAL OF CHRIST. 249 

But how many professors of religion may be found 
who are enjoying all the good things of this world, and 
laying up money for themselves and their children, who 
take no more thought for the poor, than if the Bible did 
not enjoin the duty of ministering to their wants. When 
we see widows and orphans left to suffer in the midst of 
Churches, we are ready to exclaim, " O, the curse of 
worldly-mindedness ! " 

Behold the millions of heathen in their degraded con- 
dition, without the Bible, without a preached Gospel, 
without the holy Sabbath — in a word, without any of the 
means of grace ! Ask the thousands of Christians who 
are blest with wealth and profitable employment, why it is 
so. Alas, they must refer it to the worldly-mindedness of 
professors, who contribute little or nothing to the cause of 
missions. Look at the ministry among us. Many are 
sent from charge to charge, in very limited circumstances ; 
the people with whom they have faithfully labored, with- 
holding, through covetousness, a part of the small amount 
they expected for the support of themselves, their wives, 
and little ones. To the same source we may trace that 
most wicked of all traffics — a traffic which the civilized 
world has called "piracy" — we mean the slave-trade. 
And why this traffic in human souls and bodies — this sever- 
ing the dearest ties of the human heart, regardless of the 
entreaties of husband, wife, parent, or child ? It all comes 
of the love of gain. And why is the whole system of 
slavery kept up ? The profit on the labor of the colored 
man is coveted. 

Notice, also, the desecration of the Sabbath. Why so 
much travel and business on this holy day — so many 
steam and canal boats, and railroad cars running on this 
sacred day of rest? Through the love of the world, men 
would rob God of one day in seven. 

Why the policy of our government of driving the poor 



250 



THE BETRAYAL OF CHRIST. 



Indians from their homes, the land of their fathers, and 
the grave of their sires ; thus denying them a home, or a 
place to bury their dead, this side the great river of the 
west? The answer is covetousness. What leads to the 
contemptible practice of contending for the highest prices 
when selling, and the lowest when buying? The same 
spirit of covetousness that led Achan to possess himself of 
the Babylonish garment and wedge of gold, and Gehazi to 
run after Naaman, telling him a falsehood to obtain some 
trifling presents. Let all ponder well the last command 
of the decalogue, and the words of Christ, when he asks, 
H What is a man profited, if he shall gain the whole world, 
and lose his own soul?" and of Paul, "The love of 
money is the root of all evil, which, while some coveted 
after, they have erred from the faith, and pierced them- 
selves through with many sorrows ; but thou, O man of 
God, flee these things." See, also, 1 John iii, 15, and 
James iv, 4. 

2. By betraying the members of his Church. What 
we do unto the members of Christ's mystic body, we do 
unto him. He who gives a cup of water, in the name of 
a disciple to one who belongs to Christ, shall not lose his 
reward. At the last day, it will be said, "Inasmuch as ye 
have done it unto one of the least of these, my brethren, 
ye have done it unto me." And it will be said unto those 
who did not administer to the wants of the needy, " Inas- 
much as ye did it not to one of the least of these, ye did 
it not to me." 

Now, betrayal means to deliver into the hands of an 
enemy, by treachery, or fraud. How many professors 
thus act with their brethren. In order to gain some worldly 
advantage, or gratify some evil passion, they unite with the 
enemies of the cross in degrading the character and reputa- 
tion of a brother, exposing his foibles, weakness, or faults, 
or join them in a popular outcry against ministers, or 



THE BETRAYAL OF CHRIST. 



251 



members, when the declaration of holy writ is, " Speak 
evil of no man." 

From the close and intimate connection that exists be- 
tween individuals of the same Christian fraternity, there is 
a confidence reposed — a oneness of feeling — a unity of 
spirit — a love that melts, and unites their souls together 
like drops of water. Many times, from these interesting 
relations, there is an opening of the bosom — an uncover- 
ing of all that is in the heart. Thus individuals are placed 
in possession of what might be termed the secrets of 
others — things never intended for the public ear. Now, 
a betrayal by either party to the enemies of the cross, thus 
subjecting the other to great difficulty, perhaps loss of 
character and a standing in the Church, is base treachery ; 
or, if we, Judas-like, discover, or point out, where a mem- 
ber can be taken and exposed, his character and standing 
jeopardized, in matters which prudence would dictate should 
not be published, or the mantle of charity should cover, 
will it not be said, in a coming day, "Inasmuch as ye 
have done it unto one of the least of these, my brethren, 
you have done it unto me?" 

3. We may betray Christ by our unfaithfulness. Sup- 
pose one united to a military leader, and intrusted with 
important duties, to be performed in the sight of the enemy, 
should prove unfaithful, neglecting to perform those duties 
assigned him ; or, if he performed them, did it out of sea- 
son, or in a careless and indifferent manner, would not 
this be a betrayal of his leader and country 1 The Chris- 
tian is united to the great Leader of the armies of Israel, 
the " Captain of our salvation," and important duties are 
assigned to each individual, some of which must be per- 
formed before the world, and in sight of the enemy ; and 
he who willfully neglects these, betrays Christ and his 
cause. Or, what would be thought of that soldier who, in 
time of an engagement, instead of being at his post, should 



252 



THE BETRAYAL OF CHRIST. 



be found loitering around the enemy's camp; and what 
must be thought of those soldiers of Christ who, on the 
days of the assembling together of the brethren, whether 
at the prayer meeting, the class meeting, or the preaching 
of the word, who, through unfaithfulness, remain at home, 
or loiter about the streets, or shops, with the enemies of 
the Church! 

III. The consequences of betraying Christ. 

1. The consequences as connected with this life. Ju- 
das, as soon as he saw the Savior in the hands of his ene- 
mies, and condemned through his perfidy, bitterly regretted 
what he had done. Conscience now awakes, and utters 
its fearful denunciations — anguish and horror seize his 
heart — bitter relentings and waitings show the deep-toned 
condemnation written on his soul! Faithful memory is 
quickened to a morbid sensibility. What kindness he now 
sees in the Savior ! He remembers all his affectionate 
addresses — his kind offices — and the baseness of his own 
treachery ! He turns and looks at the money, and exclaims, 
" O, cursed trash.' what hast thou done?" He rushes 
with it to the chief priests and elders, exclaiming, " I have 
sinned, in that I have betrayed the innocent blood." He 
throws it down, and hastens away, feeling the terrors of 
the Almighty upon him. Despair settles down upon him 
like a black cloud, and he rushes into the fatal act of 
suicide, and thus completes the work of apostasy, and 
instantly goes to a backslider's hell. 

What we have given is, doubtless, but a faint picture of 
Judas' case. But if these are the awful consequences of 
his betrayal of Christ, what will be the situation of those 
who now betray Christ, in any of the ways pointed out, 
when the Spirit shall cease to strive with them, when they 
shall lay upon a sick, and dying bed, and an awful eternity 
shall stare them in the face ! Many will then see that 
they have not only betrayed Christ, but that they have 



THE BETRAYAL OF CHRIST. 



253 



crucified to themselves the Son of God afresh, and put him 
to an open shame." And then, in deep anguish, they must 
leave their gold and silver, their farms and merchandise, 
obtained at the expense of religion, and, like a distin- 
guished American statesman, sink into the shades of death, 
with the word "remorse" falling from their lips. 

2. The consequences as connected with eternity. But 
here all description must fail ! Imagination itself is unequal 
to the task ! What ! mortal man tell the undying sorrows 
of the lost! A few quotations from the Scriptures must 
suffice: "Upon the wicked he shall rain snares, fire and 
brimstone, and a horrible tempest : this shall be the por- 
tion of their cup ;" " It is better for thee to enter into life 
maimed, than, having two hands, to go into hell, into the 
fire that never shall be quenched;" where their worm dieth 
not, and the fire is not quenched ; " When the Lord Jesus 
Christ shall be revealed from heaven, with his mighty 
angels, in flaming fire, taking vengeance on them that 
know not God, and that obey not the Gospel of our Lord 
Jesus Christ, who shall be punished with everlasting de- 
struction from the presence of the Lord, and from the 
glory of his power;" "And the smoke of their torment 
ascendeth up for ever and for ever." 

In conclusion, how important that we should strictly 
observe the admonition of the Savior, " Watch and pray, 
that ye enter not into temptation!" And, especially, that 
we watch against the sin of covetonsness ; and perhaps 
there is no better way, in addition to prayer and faith, than 
to be active in all works of benevolence : such as con- 
tributing for the relief of the poor and needy, for the 
promotion of Sabbath schools, the Bible cause, and the 
missionary enterprise ; the building of churches, and the 
support of the ministry among us. And our literary insti- 
tutions should share in our liberal contributions. Cor- 
nelius-like, let our prayers and aims come up before the 

22 



254 



CHRIST AND HIS FORERUNNER. 



great Head of the Church as precious odors. I beseech 
you, brethren, " walk worthy of the vocation wherewith 
ye are called." Betray not your blessed Lord. Follow 
not the example of Judas, lest you share his fearful doom; 
but follow Christ, imitate his example, and you shall reign 
with him for ever ; which may God grant for his mercy's 
sake. Amen. 



SERMON XVII. 

BY REV. WILLIAM SIMMONS. 
CHRIST AND HIS FORERUNNER. 

" I indeed baptize you with water unto repentance, but he that 
cometh after me is mightier than I, whose shoes I am not worthy to 
bear. He shall baptize you with the Holy Ghost, and with fire," 
Matt, iii, 11. 

Here we have two very important personages brought 
to our view, namely, John the Baptist and our Lord Jesus 
Christ. One was to decrease, the other to increase; one 
was to prepare the way, and turn the hearts of the people 
to God ; the other was to take possession of those hearts, 
and establish the kingdom of grace therein. The office 
and teaching of one was to cease, while that of the other 
was to continue to the end of time. The influence of one 
was limited to a few persons, but that of the other is to 
extend to all the nations of the earth. One was a mere 
man, the other God manifested in the flesh ; one is entitled 
to our respect and esteem, the other to the adoration and 
warmest devotions of our hearts ; one we love as a brother, 
the other we serve as a God. 

In the discussion of this subject, I shall consider, 

I. The character and work of John. 

II. The character and work of Christ. 

In noticing the character and work of John, I remark, 



CHRIST AND HIS FORERUNNER. 



255 



1. That he was the subject of ancient prophecy. Isaiah 
speaks of him as " the voice of one crying in the wilder- 
ness." As one says, " He was all voice : there was a 
voice in his habit, a voice in his diet, a voice in his 
conversation, teaching, and conduct." He is spoken of by 
Malachi, as God's messenger: "Behold, I will send my 
messenger, and he shall prepare the way before me ;" and, 
as Elijah, the prophet, because he was to come in the 
spirit of that self-denying man of God. Other men, indeed, 
had been the subjects of prophecy, but John is pointed out 
in a very peculiar way, and as performing a very peculiar 
work. - 

2. He was the connecting link between the Jewish and 
Christian dispensations — the point where the office of priest 
and high priest, established by divine authority under the 
law, was to cease, and another priest to be consecrated — one 
who had been pointed to by the very establishment of the 
priesthood in the Jewish Church. John descended in a 
regular line from the tribe of Levi — the family of priests, 
and was the son of Zacharias, a regularly appointed, and 
an officiating priest. His birth was miraculous. And it 
was said to his father, " Thou shalt have joy and gladness, 
and many shall rejoice at his birth; for he shall be great in 
the sight of the Lord." 

3. As the character of John was remarkable, so his 
office and work were peculiar and great. He was commis- 
sioned by the Lord to preach repentance for the remission 
of sins. Under the regulations which existed prior to his 
advent, when a sinner would obtain mercy of God, he 
must come with his offering, to atone for his sins ; but now, 
he was permitted to leave his offering, and to bring only 
his broken and contrite heart. This repentance implied, 
not only conviction for sin, but the confessing and forsaking 
it. What a glorious dispensation was here opened and 
presented to mankind, approaching the day in which God 



256 



CHRIST AND HIS FORERUNNER. 



should command all men, everywhere, to repent, and have 
their sins blotted out ! 

4. Another part of John's work was to administer bap- 
tism, by water, to all who came to him confessing their 
sins. This he did in, or at Jordan. Some suppose that 
the people were all dipped, or immersed; others think 
differently. On this point, I would refer you to the remarks 
of Dr. Clarke, on Matt, iii, 6, to which I fully subscribe ; 
believing that many put entirely too much dependence on 
the mode of baptism. The Doctor says, "Can any man 
suppose that it was possible for John to dip all the inhabit- 
ants of Jerusalem, and Judea, and all the country round 
about the Jordan? Were both men and women dipped? 
for, certainly, both came to his baptism. This could never 
have comported either with safety or decency. Were they 
dipped in their clothes ? This would have endangered their 
lives, if they had not with them changes of raiment; and, 
as such a baptism as John's, however administered, was, 
in several respects, a new thing in Judea, it is not at all 
likely the people would come thus provided. But, suppose 
these were dipped, which I think would be impossible to 
prove, does it follow, that in all regions of the world, that 
men and women must be dipped in order to be evangelically 
baptized? In the eastern country, bathings were frequent, 
because of the heat of the climate — it being there so neces- 
sary to cleanliness and health. But, could our climate, or 
a more northerly one, admit of this, safely? For, at least, 
three-fourths of the year, we may rest assured that it could 
not. And may we not presume, if John had opened his 
commission in the north of Great Britain, for many months 
in the year, he would have dipped neither man nor woman, 
unless he could have procured a tepid bath. Those who 
are dipped or immersed in water, in the name of the holy 
Trinity, I believe to be evangelically baptized. Those who 
are washed or sprinkled with water, in the name of the 



CHRIST AND HIS FORERUNNER. 



257 



Father, and of the Son, and of the Holy Ghost, I believe 
to be equally so ; and the repetition of such baptism, I be- 
lieve to be profane. Others have a right to believe the con- 
trary, if they see good. After all, it is the thing signified, 
and not the mode, which is the essential part of the sacra- 
ment." 

5. Another duty connected with the office of John the 
Baptist, was, the inducting of Christ into the priestly 
office. He, being the son of Zacharias, though not de- 
signed for a Jewish priest, but, being an extraordinary char- 
acter, it was proper for him to introduce the Savior into the 
public ministry. Being about to assume the character of 
Prophet, Priest, and King, and to become the Head and 
Leader of the visible Church on earth, Christ would not 
"climb up some other way," but "enter in by the door, 
into the sheep-fold." Hence, he came to John to be bap- 
tized of him. John, not understanding the design of the 
Savior, " forbade him, saying, I have need to be baptized 
of thee, and comest thou to me ?" He knew that his com- 
mission was, to baptize unto repentance, and that Jesus 
had no sins to repent of; and that it would be impious 
to require of the Savior of the world the same conditions 
which he did of sinners, before baptism. This was John's 
position, until Christ informed him that it became them to 
" fulfill all righteousness." 

But, what righteousness was here referred to? Was it 
the righteousness of God? We answer, no; for that was 
full and complete. Was it the righteousness of faith ? No ; 
because Christ knew all things, and was not required to 
believe any thing. We, then, conclude it was the right- 
eousness of the law — the ceremonial law ; which required 
all priests entering into the priestly office, to be washed, or 
sprinkled with water, and anointed with oil, and then to be 
proclaimed the priest of God. This law was beautifully 
illustrated and enforced by the circumstances of Christ's 
22* 



258 



CHRIST AND HIS FORERUNNER. 



baptism. 1. John baptizes or washes him. 2. Instead of 
the anointing oil, the Spirit of God, like a dove descends and 
lights on him. 3. Instead of the proclamation under the 
law, a voice from heaven is heard, saying, " This is my 
beloved Son, in whom I am well pleased." After this 
ceremony under the law, the initiated priest commenced 
performing the functions of his office. So, immediately 
after Christ's consecration by John, he was led into the 
wilderness and tempted of the devil. After this conflict 
with the prince of darkness, he began to preach, and to say, 
" The kingdom of heaven is at hand." 

We are aware that some are of opinion that Christ was 
baptized by John for an example to Christian believers ; and, 
assuming that John immersed Jesus, they say that all must 
follow him into the water. But if the position be true that 
by this ceremony Christ was introduced into the priestly 
office, then it follows, that he did not intend it as an exam- 
ple for us. That he was now consecrated to this office, 
and not baptized for our example, is evident, from the fact, 
that under the law, a man must be thirty years old before 
he could enter into the priestly office. So, Jesus was thirty 
years of age when he was baptized, or consecrated. And 
we have already seen, that he could not have been baptized 
with John's baptism, because that was unto repentance. 
So, neither could he have been baptized with the Christian 
baptism ; for that is in the name of the holy Trinity, and 
John had no authority to baptize in this name. Some of 
John's disciples, who, at a later period, embraced the 
religion of Christ, had not heard that there was any Holy 
Ghost; hence, they could not have been baptized with 
the Christian baptism, but merely unto repentance. 

John, while he lived, was faithful in his work. He was, 
finally, beheaded, to gratify the malice of a corrupt woman, 
at the request of a proud and wicked daughter, who had 
learned the foolish and vain practice of dancing. And now, 



CHRIST AND HIS FORERUNNER. 



259 



while, in all probability, they weep and wail in hell, he 
shines and shouts in heaven. 

Having discussed the first division of the subject, I 
proceed, 

II. To consider the character and work of Christ, as 
set forth in the text. He, also, was promised, and his 
coming long foretold. "The seed of the woman shall 
bruise his head," is the promise which inspired the first 
hope in the fallen souls of the sinful pair. This same 
promise was renewed, in another form, to Abraham, to 
Isaac, and to Jacob. To the latter, it was said, " In thy 
seed shall all the families of the earth be blessed." And 
when he was about closing the scenes of life, and was 
blessing his sons, addressing Judah, he said, " The sceptre 
shall not depart from Judah, nor a lawgiver from between 
his feet, until Shiloh come ; and unto him shall the gather- 
ing of the people be." Moses, having the promised seed 
in view, said unto the Israelites, "The Lord thy God will 
raise up unto thee a prophet, from the midst of thee, of 
thy brethren, like unto me ; unto him shall ye hearken ;" and 
Isaiah, looking through the vista of time to the days of the 
reign of Christ, breaks out in the following language: " For 
unto us a child is born, unto us a son is given : and the 
government shall be upon his shoulder : and his name shall 
be called Wonderful, Counselor, The mighty God, The 
everlasting Father, The Prince of peace." Thus patri- 
archs and prophets spake concerning Him who was to 
come. The attention of the thinking and God-fearing of 
the world was turned to the promised Messiah, a general 
expectation was excited, and " when the fullness of time 
was come, God sent forth his Son." His advent into the 
world was attended with circumstances of a remarkable 
character. "And the angel answered and said unto her, 
The Holy Ghost shall come upon thee, and the power of 
the Highest shall overshadow thee : therefore, also, that 



260 



CHRIST AND HIS FORERUNNER. 



holy thing which shall be born of thee, shall be called the 
Son of God;" "And she brought forth her first-born son, 
and wrapped him in swaddling-clothes, and laid him in a 
manger." This event excited deep interest in heaven and 
on earth. It was announced to the shepherds, who kept 
their flocks upon the plains of Judea, by the angel of the 
Lord, while the glory of the Lord shone round about them, 
and the cherubic song proclaimed the joy of heaven and 
the bliss of earth. The angels having departed, the shep- 
herds hastened to Bethlehem, and finding Mary and Jo- 
seph, and the babe lying in a manger, they published 
abroad what had been told them concerning the child. 
About this time, Simeon, a just and devout man who waited 
for the consolation of Israel, came, by the Spirit, into the 
temple, and took the infant Jesus in his arms, and blessed 
God, and said, "Lord, now lettest thou thy servant depart 
in peace, according to thy word : for mine eyes have seen 
thy salvation, which thou hast prepared before the face of 
all people ; a light to lighten the Gentiles, and the glory 
of thy people Israel." Anna, the prophetess, also, gave 
her testimony in favor of Jesus, and recommended him 
to all who looked for redemption in Jerusalem. Wise men, 
also, came from the east and worshiped him, and were not 
charged with idolatry ; because he was God manifested in 
the flesh. " The child grew, and waxed strong in spirit, 
filled with wisdom ; and the grace of God was upon him." 
At the age of twelve years, he was found among the doc- 
tors, at Jerusalem, astonishing all at the wisdom displayed 
in his conversations with them ; and in reply to his mother, 
he spoke of being about his Father's business. This is he 
of whom John speaks, when he says, " He must increase, 
but I must decrease." 

This mysterious being contains in his person " two 
whole and perfect natures — the Godhead and manhood; 
never to be divided ; whereof is one Christ, very God and 



CHRIST AND HIS FORERUNNER. 



261 



very man." As a man, he could hunger and thirst, be 
weary, sleep, suffer, and die ; as God, he upholds all things 
by the word of his power — having created all things, and 
being able to subdue all things unto himself. This Jesus 
went about doing good to the bodies and souls of men, mirac- 
ulously feeding the multitude with a few loaves and fishes, 
giving sight to the blind, and hearing to the deaf, making 
the lame to walk, and the dumb to sing for joy ; forgiving 
sins, casting out demons, and raising the dead, teaching, 
also, a higher and holier morality than had ever before 
been taught to the world. Thus he went forward cheering 
and comforting the hearts of the good and virtuous, and 
filling the minds of wicked men and demons with terror 
and dismay. 

Among other consolations afforded to his disciples, when 
they were informed that he was about to leave them, was 
the promise of the same holy and heavenly influence 
spoken of by John the Baptist in our text. This sacred 
promise was presented to them in various forms by the 
Savior: "I will pray the Father, and he shall give you 
another Comforter, that he may abide with you for ever. 
. . . . But the Comforter, which is the Holy Ghost, 
whom the Father will send in my name, he shall teach 
you all things, and bring all things to your remembrance, 
whatsoever I have said unto you." These and many like 
gracious words of promise and comfort fell from the lips 
of the blessed Jesus before his crucifixion; but after he 
suffered and died, and had arisen, having conquered the 
last enemy, we find him employed in the same holy 
and blessed work, saying, "Lo, I am with you always, 
even unto the end of the world no doubt referring to the 
influence of the Holy Spirit, as well as to his personal 
presence. " And behold, I send the promise of my Father 
upon you : but tarry ye in the city of Jerusalem, until ye 



262 



CHRIST AND HIS FORERUNNER. 



be endued with power from on high ;" " And he breathed 
on them, and saith unto them. Receive ye the Holy 
Ghost." From these prayers and promises of Jesus, his 
disciples were led to look for a remarkable effusion and 
outpouring of the Holy Spirit. 

It remains, therefore, to inquire in the next place, 
whether these promises of Christ were fulfilled, and these 
large expectations of his disciples were realized. This 
matter is sufficiently clear, and abundantly satisfactory 
to all who take the holy Scriptures for their only and 
sufficient rule of faith. May we be aided by the Spirit 
of truth, while we attempt to present this important point 
in a clear and becoming manner. 

Christ had directed his disciples to remain in the city 
of Jerusalem, until they should be endued with power 
from on high; evidently referring to the baptism of the 
Holy Ghost and fire spoken of in the text. They did 
tarry in the city, waiting, no doubt, in faith, with much 
prayer, fasting, and humiliation for the holy anointing 
from God out of heaven. Their prayer was one — -their 
faith was one, while they all, with one accord, in one 
place, were waiting, looking, and breathing out their souls 
to God, for the promised Comforter, when "Suddenly 
there came a sound from heaven, as of a rushing, mighty 
wind, and it filled all the house where they were sitting, 
and there appeared unto them cloven tongues like as of 
fire, and it sat upon each of them. And they were all 
filled with the Holy Ghost, and began to speak with other 
tongues, as the Spirit gave them utterance. And there were 
dwelling at Jerusalem Jews, devout men, out of every 
nation under heaven. Now, when this was noised abroad, 
the multitude came together, and were confounded, because 
that every man heard them speak in his own language. 
And they were all amazed, and marveled, saying one to 



CHRIST AND HIS FORERUNNER. 



263 



another, Behold, are not all these which speak, Galileeans ? 
And how hear we every man in our own tongue, wherein 
we were born ? " 

Here are several things worthy of notice. Though 
visible agents appear, they are employed by the invisible 
God, and for a supernatural purpose. There was a sound 
from heaven, perhaps as of thunder ; then the rush of a 
mighty wind, which filled the place where the disciples 
were assembled ; then appeared fire in the form of cloven 
tongues, which sat upon each one of them. Mark the 
influence which attended this fire. They were all filled 
with the Holy Ghost. And being filled and fired with the 
love of God, having good measure, pressed down, and 
rising up, and struggling for utterance, they give vent to 
the feelings produced by the inward anointing. "They 
began to speak with other tongues, as the Spirit gave them 
utterance ;" and although there were multitudes there from 
sixteen different nations, or speaking so many languages, 
yet all heard the wonderful works of God in their own 
tongue. Though some scoffed and said the disciples were 
filled with new wine, and were mad, Peter defended this 
great work of God, by saying, with confidence, that they 
were not drunken, seeing it was but the third hour of the 
day, or nine o'clock in the morning, before which time the 
most intemperate Jew drank no wine. He argued that 
this was the fulfillment of the prophecy uttered by one of 
their own prophets : "And it shall come to pass in the last 
days, saith God, I wil pour out of my Spirit upon all flesh: 
and your sons and your daughters shall prophesy, and your 
young men shall see visions, and your old men shall dream 
dreams : and on my servants, and on my hand-maidens, I 
will pour out in those days of my Spirit ; and they shall 
prophesy" — teach or relate their Christian and happy ex- 
perience of the great work of the Holy Spirit on their hearts. 

This defense of the work, or baptism of the Spirit, 



264 



CHRIST AND HIS FORERUNNER. 



which Peter now made, was owned of God, and pricked 
the hearts of many hearers, and there was added to the 
Church that day about three thousand souls. Glory be to 
God in the highest for the descent of the Holy Spirit, 
filling his servants with joy and gladness, giving them to 
know and feel that they had waited in the right place, and 
in the proper way for the fulfillment of the promise, that 
they should be endued with power from on high. In con- 
clusion I would remark, 

1. That the institutions and ceremonies of the law 
had reference to this day of Gospel glory and power, 
revealed now with such clearness, fullness, and comfort to 
the hearts of the believers, who were waiting for the com- 
ing of the Comforter who should abide with them for ever. 

2. That the gift and influences of the Holy Spirit forms 
the distinctive peculiarity of the Christian or Gospel dis- 
pensation, which was never fully ushered in until the 
descent of the Holy Ghost on the day of Pentecost. 

3. That it is the common privilege of all Christians 
under the Gospel dispensation, to have the same holy and 
heavenly influence in their hearts which comforted the 
Christian believers on the day of Pentecost; for although 
John the Baptist was the greatest born of woman in his 
day, yet the least in the kingdom of heaven, or under the 
Spirit's dispensation, is greater than he, because they are 
anointed with the Holy Spirit as he never was. He, how- 
ever, as a servant, served God as he was directed, and, no 
doubt, obtained eternal life, while it is to be feared, that 
even in the nineteenth century, there are many who have 
been baptized in the name of the adorable Trinity, who 
are not as near the Christian dispensation as he was ; rest- 
ing in outward forms, glorying that they are not enthu- 
siasts, and saying, no one can know his sins forgiven. 
The Lord open their hearts to understand the Scriptures, 
and his power to save. 



CHRIST AND HIS FORERUNNER. 265 

4. It is by the operations of the Spirit, that the Chris- 
tian knows that he is a child of God, and an heir of 
heaven; "For ye have not received the spirit of bondage 
again to fear; bat ye have received the spirit of adoption, 
whereby we cry, Abba, Father. The Spirit itself beareth 
witness with our spirits that we are the children of God ;" 
"And grieve not the Holy Spirit of God, whereby ye are 
sealed unto the day of redemption." In a word, those 
who fully enter into the state referred to by John in the 
text are assured of the Divine favor, and filled with com- 
fort, joy, and peace in the Holy Ghost. There is a holy 
fire kindled within them, producing love to God and man, 
and filling the soul with unutterable bliss. Often, while 
tears of joy overflow the eyes, the tongue can only give 
utterance to the joys of a heart filled with the love of God, 
in rapturous shouts of glory, halleluiah, praise ye the Lord! 
With this assurance, the Christian may live, and in it he 
may die. He may feel, when nature is dissolving, as did 
the venerable Bishop M'Kendree, when he said, "All is 
well.'" Or, with St. Paul, he may exclaim, " I have 
fought a good fight, I have finished my course, I have kept 
the faith : henceforth there is laid up for me a crown of 
righteousness, which the Lord, the righteous Judge shall 
give me at that day : and not to me only, but unto all them, 
also, that love his appearing." Glory be to God for the 
hope and prospect of the heavenly world inspired in the 
heart by the baptism of the Holy Ghost ! God grant that 
we all may be filled with the power and love of God by 
the same holy baptism, and finally meet in heaven, where 
all the saints of God shall dwell for ever in his immediate 
presence. In behalf of all whom I address, I beseech the 
God and Father of our Lord Jesus Christ, " That he 
would grant you, according to the riches of his glory, to be 
strengthened with might by his Spirit in the inner man ; 
that Christ may dwell in your hearts by faith ; that ye, 
23 



266 



THE SPIRITUAL BUILDING. 



being rooted and grounded in love, may be able to compre- 
hend with all saints what is the breadth, and length, and 
depth, and height ; and to know the love of Christ, which 
passeth knowledge, that ye might be filled with all the 
fullness of God. Now, unto Him that is able to do exceed- 
ing abundantly above all that we ask or think, according to 
the power that worketh in us, unto him be glory in the 
the Church, by Christ Jesus, throughout all ages, world 
without end. Amen," 



SERMON XVIII. 

BY REV. JOHN H. POWER. 

THE SPIRITUAL BUILDING. 

" For other foundation can no man lay than that is laid, which is 
Jesus Christ. Now, if any man build upon this foundation, gold, 
silver, precious stones, wood, hay, stubble, every man's works shall 
be made manifest; for the day shall declare it, because it shall be 
revealed by fire; and the fire shall try every man's work, of what 
sort it is. If any man's work abide which he hath built thereupon, 
he shall receive a reward. If any man's work shall be burned, he 
shall suffer loss; but he himself shall be saved; yet so as by fire," 
1 Cor. hi, 11-15. 

The wisdom that inspired the holy Scriptures has seen 
fit to borrow illustrations of divine things from almost 
every department of nature and art. Hence, the Savior is 
compared to the sun: "The Sun of righteousness shall 
arise;" the Church to the moon: " She shall look forth as 
the morning, fair as the moon;" ministers to stars: " Who 
holdeth the stars (or ministers) in his right hand." Again : 
the Gospel doctrines are compared to seed: "Behold, a 
sower went forth to sow;" "The seed is the word." 
Once more : the Church is called a flock : " My sheep 
hear my voice." In the text before us, the figure is taken 



THE SPIRITUAL BUILDING. 



267 



from architecture — the Church is spoken of as a house, or 
temple, which suggests the following points for our con- 
sideration : 

I. The foundation. 

II. The builders. 

III. The materials of which the building is con- 
structed. 

IV. The fiery trial, and final result. 

I. The necessity of a foundation, of some sort, for 
every building, is so obvious, that it requires no argument 
to make it plainer ; and the importance of a good foun- 
dation increases with the value of the building to be reared 
thereon, and the purposes to which it is to be applied. 
Inattention to this has been the occasion of the loss of 
much time, skill, means, and even human life, while the 
dilapidated and abandoned tenements, and the bowing and 
broken walls of once costly edifices, furnish but too many 
gloomy illustrations of this fact. And the importance of 
the principle increases beyond all comparison, when applied 
to our spiritual interests. 

The following are indispensable in a good foundation ; 
namely, strength and durability ; and the absence of either 
will render any material, however valuable in other respects, 
utterly unfit for such a use. 

Christ, as the only true foundation of the Church, 
possesses those qualifications in infinite perfection ; for, to 
him belongs " all power in heaven and in earth." He is 
emphatically " the Almighty;" and, being the omnipotent 
Jehovah in his divine nature, he is able to sustain the 
Church — the whole Church — in all her trials and con- 
flicts, however severe. And his durability is equal to his 
almighty strength : " He is the beginning and the end, the 
first and the last;" "The same yesterday, to-day, 2nd for 
ever." But, to be a little more particular. Christ, as the 
foundation, includes not only the fact of his absolute 



268 



THE SPIRITUAL BUILDING. 



divinity, incarnate in human nature, but all the fundamental 
doctrines of the Gospel — the propitiatory sacrifice of him- 
self, that through the redemption, by his death, " God can 
be just, and the justifier of every one that believeth in 
Jesus ;" and, through his triumphant resurrection, glori- 
ous ascension to the throne of mediation, and his prevail- 
ing intercession before the Father, he has become our 
M wisdom, righteousness, sanctification, and redemption." 
Christ, as the author and embodiment of these cardinal 
doctrines of the cross, at once appears in a character that 
invites the hopes and confidence of all who feel the burden 
of sin, and the need of a Savior. 

In this light, Christ is the foundation of the Church for 
purity of doctrine, comfort in affliction, support in trials, 
strength for duties, protection from foes, triumph over her 
enemies, deliverance from this evil world, and glory and 
honor in heaven. But, in particular, Christ is the foun- 
dation of the penitent sinner's hope, trust, and confidence, 
for pardoning mercy, regenerating and saving grace ; as, 
also, the foundation of the Christian's hope for sanctifying, 
sustaining, and glorifying grace, mercy, and power. 

With this brief view of the character and cardinal doc- 
trines of Christ, the only foundation of this spiritual 
temple, we proceed to notice, 

II. The character of the builders. 

If we contemplate this member of the text literally, we 
may observe, first, that men, in any department of society 
whatever, should be qualified for, and acquainted with, the 
business in which they engage. The want of such quali- 
fication will prevent their success, disparage their reputa- 
tion and the business they thus abuse, if it does not result 
in evil to others. But, secondly, they should be men of 
honest and untiring application. Knowing that their call- 
ing is lawful and right, they should make no other calcu- 
cation than to prosecute it to final success. Without appli- 



THE SPIRITUAL BUILDING. 



269 



cation, the most distinguished qualification for business will 
be useless. And, brethren, these facts apply with all pos- 
sible force to the case before us — the builders on this tem- 
ple — the ministers of the Gospel of the Son of God ; for 
that ministers are intended none can doubt, when Paul 
himself fixes the application. He says, "As a wise mas- 
ter-builder, (or minister of Christ,) I have laid the founda- 
tion." We will, therefore, detain you here only to make 
a brief application of these obvious facts to the ministry ; 
that is, qualification for, and application to, their holy voca- 
tion. And, 

1. The qualifications for this work. (1.) No man can 
be qualified as a builder, or for the work of the ministry, 
without, in an ordinary degree at least, a good natural 
mind, and sound judgment. The idea that men so limited 
in intellect as to render them unfit for other learned, or im- 
portant professions in society, may, nevertheless, be min- 
isters of Jesus Christ, is so degraded that it does not 
deserve serious attention. It is earthly, sensual, if not 
devilish. But sound natural intellect is not this qualifica- 
tion, though, without it, none can be qualified. It is the 
foundation, or capacity, by which he is enabled to reach 
that completeness of character for the great work. 

(2.) This preparation includes an extensive knowledge 
of the holy Scriptures in general, and a thorough knowl- 
edge of the cardinal doctrines of our salvation in particular. 
But this knowledge of the doctrines of Christ must be ex- 
perimental, that he " may know that the doctrines are of 
God ;" that is, no one can be qualified for the work of a 
builder in this spiritual temple without holiness of heart 
and life, without " clean hands and a pure heart." He 
must have experienced the pardoning mercy and regener- 
ating power of divine grace before he can successfully lead 
the returning prodigal, the anguish-smitten sinner, the 
desponding mourner, to the atonement of Christ. He 
23* 



270 



THE SPIRITUAL BUILDING. 



must enjoy the blessing of perfect love in his own heart, 
and the witness of the divine Spirit, that the "blood of 
Christ can cleanse from all sin," before he can lead the 
feeble, but hungering' and thirsting believer, in the delight- 
ful paths of personal experience, to the garden, the cross, 
the sepulchre, to Mount Olivet, up to the throne of media- 
tion, till his faith takes hold of the atonement, and he puts 
on the blessed image of Jesus Christ, and rejoices in the 
power of perfect love ! 

(3.) Without stopping to specify the literary attainments 
of the Gospel minister, Ave will only add, it should be his 
settled purpose, during life, to acquire all the knowledge 
possible, so far as it can be rendered useful to him in his 
holy calling. He who is indolent in the acquisition of 
knowledge is an unfaithful minister, and, most likely, will 
become a useless man, if not a stumbling block in the way 
of sinners. 

(4.) No natural gifts, or attainments, or even holiness of 
heart and life, can supersede the call of God to this holy 
work. Hence, let every man beware lest he runs before 
he is called, or declines going when God calls him. But, 
brethren, it is not our design, in this discourse, to discuss 
the evidences of a divine call to the ministry ; we may, 
however, say, that no man should enter upon this awfully 
responsible work without as clear a conviction that he is 
called of God, as he has that God has renewed his heart in 
the image of Jesus Christ; and that should be no less than 
" the Spirit itself bearing witness with our spirits that we 
are the children of God." On this important subject, "If 
any man lack wisdom let him ask of God, who giveth lib- 
erally and upbraideth not, and it shall be given him." 

2. Application to this work. Men may have distin- 
guished gifts and qualifications for usefulness, but, from the 
want of proper application, they live and die lamented, 
chiefly for their flagrant abuse of the gifts of God. It is 



THE SPIRITUAL BUILDING. 



271 



more than any one can assert, that the light of eternity- 
will not reveal the hopeless wreck of ministerial gifts that 
have been abused in like manner ! To avoid this evil, and 
to accomplish the object of the Gospel ministry, applica- 
tion — intense application, is indispensable. This implies, 
(1.) A cheerful and voluntary submission to the call, and 
an undivided self-devotion to the work of God, including 
all the duties, great and small, that the great Head of the 
Church has attached to the ministerial and pastoral office. 
Men may shine in one or more of the departments of their 
calling, and acquire great distinction and applause, while 
they are fearfully delinquent in others of equal, or greater 
importance. 

(2.) The minister of the Gospel must prosecute his 
work with a single eye to the glory of God, aiming always, 
and in all things, to advance the best interests of the Re- 
deemer's kingdom, in the salvation of souls — in bringing 
materials for this glorious spiritual temple, and conducting 
it to its final consummation. 

(3.) He must pursue this work with an enlightened zeal, 
and holy energy of character, that will be seen and felt by 
all with whom he associates, or for whom he labors. 
Many men, and even ministers of respectable gifts and 
qualifications, from not cultivating these elements of char- 
acter, come on to the stage of life, steal through the world, 
and pass down to the grave almost unknown and unla- 
mented; while others, with less advantages, but with firm- 
ness and energy of character, burst from obscurity, or rise 
like the sun from twilight to the brightness of noonday, 
moving all the elements of society around them. As min- 
isters, they make impressions for good wherever they go ; 
and communities are compelled to feel that there is a man 
of God among them. Usefulness marks their pathway 
through life, victory crowns their last conflict at death, and 



272 



THE SPIRITUAL BUILDING. 



multitudes weep over the loss when they are called to their 
reward in heaven. 

(4.) Perseverance is indispensable in the great work. 
The builder on this Gospel superstructure, the glory of 
which is to fill the world, will find many hinderances in his 
way. Some in himself, others in those with whom he 
may be associated, many in the materials which are to be 
wrought into the building, and not a few in the circum- 
stances with which he may be surrounded. Nothing less 
than the grace of holy perseverance, relying constantly, by 
living faith, on the Master's promise, " Lo, I am with you, 
always, even unto the end of the world," will enable him 
to prosecute his work and bring it to its glorious consum- 
mation. 

(5.) Finally, the builder, or minister, must be, practically, 
a man of honor; otherwise, he will fall into the snare of 
the devil, as others have done ; by either taking other men's 
implements of labor and using them as his own, without 
either returning them, or giving their lawful owners credit; 
or, by hanging around the walls, watching the work of his 
more honorable fellow-laborers, and if he finds a crooked, 
broken, or half-finished piece of timber on the yard, or a 
loose stone or brick on the wall, bearing them off for his 
own use, and almost proclaiming a jubilee on account of 
his success ! Or, to drop the metaphor, he will become a 
habitual and deliberate deceiver of a confiding people, by 
preaching, as his own, other men's sermons. The softest 
name that even charity can give this hateful practice is, "a 
pious (impious) fraud." The man whose religion has not 
saved him from this species of pilfering, has reason to 
question, not only his call to the ministry, but his conver- 
sion to God. Or, without this ministerial honesty, he will 
be a mere proselyter to his own creed and sect. Wherever 
he hears of a difficulty in a society or Church, there he 
will have a mission at once, not to do the work, and secure 



THE SPIRITUAL BUILDING. 



273 



the blessing of the peacemaker, but, on the contrary, to fan 
the sparks of excitement and strife to a flame, and draw off 
the disaffected to strengthen his own party. Is not this a 
most fearful abuse and perversion of the ministerial and 
pastoral office ? 

But, my hearers, while there may be a few who thus 
degrade the character they have assumed, God has his 
faithful workmen, who rejoice to go, in his name and 
strength, into the quarry, the mine, and the forest, and 
bring materials from thence ; straighten, square, and fit 
each piece for its place in this glorious edifice, of which 
Jesus Christ is the ever-during foundation. 

But we must pass to notice, , 

III. The materials wrought into this building, namely, 
"gold, silver, precious stones, wood, hay, stubble" 

This, and the next member of the text, have given oc- 
casion for much speculation by expositors. The prevailing 
opinion, however, appears to be, that " gold, silver, precious 
stones," mean sound Gospel doctrines ; and "wood, hay, 
stubble," erroneous and corrupt doctrines. But that this is 
not the apostle's meaning, we think, can be made satisfac- 
torily to appear. And to be as brief as possible, we re- 
mark, Paul, in the language before us, must have intended 
one of two things, either doctrines, true and false; or 
persons, good and bad" 

1. He was not complaining of the Corinthians for heresy 
in doctrine, but delinquency in practice. Consequently, a 
reference to doctrines in this connection, could only have 
diverted their minds from the subject with which he would 
have them most deeply impressed. 

2. We think it has been shown, already, that Jesus 
Christ, as the only foundation of the Church, includes and 
embodies all the cardinal doctrines of the Gospel. And to 
interpret " gold, silver, precious stones," of doctrine, is to 
make the apostle utter the language of confusion: "If any 



274 



THE SPIRITUAL BUILDING. 



man build gold, silver — pure Gospel doctrines on Christ, 
who is the sum of all pure doctrines that is, if any 
man build pure doctrines on pure doctrines, he shall receive 
a reward ! Again : 

3. Nowhere in the holy Scriptures, unless it be in this 
single text, is a building used to represent a system of doc- 
trines, either true or false. And it requires a great stretch 
of credulity to suppose that Paul would, in this solitary 
instance, so far depart from all Scriptural usage, without 
giving the least notice of it whatever. 

4. Is there not a great incongruity in the use of such a 
metaphor to represent doctrines? Some of the figures 
used for this purpose, are milk, meat, leaven, water, bread, 
which may be used for food and nourishment of the 
body ; as sound doctrines promote the health of the soul. 
But what possible analogy can be seen between pure doc- 
trines, that feed the soul, and gold, silver, precious stones ? 
or, between wood, hay, stubble, and false and corrupt doc- 
trines ? 

5. But, further, doctrines are but abstract principles, and, 
as such, cannot be the objects of fire, either figurative or 
literal ; consequently, the Scriptures use no such metaphor 
with reference to mere propositions, or doctrine. And the 
idea of burning up doctrine is perfectly unintelligible ; but 
if it could be comprehended, we cannot see how it could be 
of any practical use. 

6. But, finally, the text says, "If any man's works" — 
alluding directly to wood, hay, stubble — '« be burned, he 
shall suffer loss." Now if this means corrupt doctrines, 
the unscriptural conclusion follows, that it is a loss, injury, 
or misfortune to be deprived of, or saved from corrupt and 
false doctrines ! And it does not destroy the force of these 
facts, to say that the "loss" refers to the time and efforts 
spent in promulgating erroneous doctrine, or building wood, 
hay, stubble ; for you will recollect that the text refers to a 



THE SPIRITUAL BUILDING. 



275 



contingency that is future. First, the work must be wrought ; 
then, secondly, if it is burned, he will, in the third place, 
suffer loss ; clearly implying, that the loss takes place after 
the work is done ; while the time and labor of the man 
who preaches false doctrine is wholly lost, from the moment 
he commences this mischievous work. And this would 
still be the fact, if no such fiery trial should ever come. 
But if it refers to labor and time, if no such day of trial 
and burning should occur, no loss would be sustained, 
though he should preach false doctrines all the days of his 
life. Is it not clear, therefore, that this text cannot be inter- 
preted of doctrine, unless it can be made to appear that a 
man suffers loss and injury by being saved from false and 
corrupt doctrines? 

But without pursuing this point farther, we come to 
notice the other position, namely, that by "gold, silver, 
precious stones, wood, hay, stubble," the apostle means 
persons, and personal moral and religious character. 

And, allowing the Bible to be its own interpreter, we 
shall see that it uniformly applies such language as that 
in the text to personal moral character: "And I will bring 
the third part through the fire, and will refine them as silver 
is refined, and will try them as gold is tried : they shall call 
on my name, and I will hear them : I will say, It is my 
people; and they shall say, The Lord is my God;" "And 
he shall sit as a refiner and purifier of silver : and he shall 
purify the sons of Levi, and purge them as gold and silver, 
that they may offer unto the Lord an offering in righteous- 
ness." Here it is perfectly clear that the metaphor used in 
the text is applied, not to doctrines, but to persons; in 
which the purity of their moral character, under the trials 
of divine Providence, and the riches of his grace, is rep- 
resented by gold and silver, tried in the fire. Again: 
"precious stones" — "ye, also," personally, not your doc- 
trines, " as living," or precious " stones, are built up a spir- 



276 



THE SPIRITUAL BUILDING. 



itual house — a holy priesthood, to offer up spiritual sacri- 
fice, acceptable to God by Jesus Christ." Here Peter 
uses the same figure that is found in our text, and applies it 
so clearly, to purity of moral nature, as to exclude the 
possibility of its referring to doctrine. And how is it 
possible that two inspired writers should make such a 
different use of the same term, without giving the least 
notice, when they are both treating of the same subject and 
illustrating the same thing, namely, the visible Church of 
Christ under the figure of a house — both recognizing Christ 
the foundation and the members the building ? 

But we notice the Scriptural use of the other figures used 
in the text — "wood, hay, stubble." The Lord says, "I 
will make my words in thy mouth fire, and this people 
wood, and it shall devour them." Again: "Behold, the 
day cometh, that shall burn as an oven ; and all the proud, 
yea, and all that do wickedly, shall be stubble : and the 
day that cometh shall burn them up, saith the Lord of 
hosts." You will remark, that no language can be plainer, 
that persons are referred to in this figure: "I will make 
this people wood'''' — "the proud, and they that do wick- 
edly, shall be stubble." Believing that it has been made 
sufficiently clear that Paul makes the same use of those 
figures in the text that is made of them by the other 
inspired writers, namely, that gold, silver, precious stones, 
represent the pious and holy members of the visible Church, 
and that wood, hay, stubble, represent the formal and 
delinquent members, we close this part of the subject by 
noticing the practical use of this view of the text. 

And, first, the duty of the builder — the minister, is plain, 
and his responsibility fearful. He must not only know the 
truth of God, but, by divine assistance, apply it to the 
hearts and consciences of men with such earnestness and 
energy, as to bring them to a soul-alarming sense of their 
undone condition without a Savior. He must lead them, 



THE SPIRITUAL BUILDING. 277 

by repentance, faith, and holiness, to the cross, and build 
them upon Christ, the living and ever-during foundation. 
He must, by counsel, advice, admonition, reproof, instruc- 
tion, and exhortation, watch this work with a vigilant and 
skillful eye. And, especially, must he be faithful in the 
administration of Gospel discipline, so that nothing be 
allowed to remain that would morally " defile this holy 
temple of God." 

But, secondly, the people have, if possible, a greater 
interest in this matter than the preacher. He comes to 
them in the name, and by the authority of Christ. He 
finds them in their sins-—in the way to death and perdi- 
tion. He shows them the only possible way of escape, 
and brings them the only means of salvation. Hence, it is 
their imperative duty, as well as their eternal interest, to 
submit to the minister's godly authority, obey his Gospel 
instruction, follow his holy example, and give themselves 
wholly to Christ, though it should cost them tears and 
sighs, and involve the loss of ease, honor, and even life itself. 

But should the builders be less faithful in their work, 
and the people less submissive to the claims of God upon 
them, this building might still go on in some sense, but the 
materials would be " wood, hay, and stubble ;" that is, the 
Church, though she might be sound in theory, would be 
made up of half-awakened sinners — unconverted, time- 
serving, world-pleasing, fashionable members, having, at 
least in part, " the form, but denying the power of godli- 
ness." This is building with wood, hay, stubble ; but, my 
hearers, remember the day is coming which will "try 
every man's work," and woe to those who are not pre- 
pared for that day. This leads us to notice the last mem- 
ber of the text — 

IV. The day of trial. "If any man's work abide, . . . 
he shall receive a reward ; if any man's work shall be 
burned, he shall suffer loss." 

24 



278 



THE SPIRITUAL BUILDING. 



We indulge the hope, my friends, that something has 
been done in this discourse to rescue this subject from 
abuses to which it has long been subjected. Many, hold- 
ing that the metaphors used in the text have reference to 
the speculations of the head, instead of the moral qualities 
of the heart, maintain that divine Goodness, by some kind 
of purgatorial fire, either in this or the future world, will 
consume all the mistakes and errors of his creatures ; and 
thereby purify and prepare all men absolutely for heaven. 
But when the subject is understood to refer to persons, and 
not mere opinions, and that they are to be the objects of 
the " fiery trials" of God's providences, chastisements, and 
final judgment, the subject assumes an aspect of most sol- 
emn practical importance. It appeals to every man care- 
fully to examine, not only his head and his creed, but his 
heart and life, whether he has been renewed in the image 
of Jesus Christ, and is walking in all the " ordinances and 
commandments of God blameless ;" for however sound he 
may be in the theory of Gospel truth, if he is not holy in 
heart and life, he is, in moral and religious character, but 
" wood, hay, or stubble." 

" The fire shall try every man's work." This day of 
trial may refer chiefly to the final retribution, yet, no doubt, 
it includes the divine administration toward man in his 
probationary state. 

1. The providences of God in this life, in the figurative 
language of the text, may be viewed as a day of fiery trial. 
This is plain from the quotations already given in this dis- 
course. And Peter says, "Beloved, think it not strange 
concerning the fiery trial which is to try you, as though 
some strange thing happened unto you." Take, for exam- 
ple, a particular case, and, alas, they are but too numerous. 
A society, or Church, may be sound in doctrine, and to all 
human appearance, be united, pious, and prosperous. But 
a difficulty occurs with a member, or a family belonging to 



THE SPIRITUAL BUILDING* 



279 



this Church. At first but few know it; but it soon be- 
comes a matter of greater notoriety — then of general con- 
versation — soon of difference of opinion — then of conten- 
tion — finally of angry strife. Now the fires of party 
discord begin to burn — Church trials follow; but instead 
of extinguishing, they only increase the. consuming flame; 
Some are expe1iosL.othe.rs withdraw, officers of the Church 
resign, confusion prevails, till the edifice, by the fiery trials 
that God has permitted, or sent on them to chasten their 
pride, or reveal their delinquency, is well-nigh consumed; 
evincing the humiliating fact, that the materials are fearfully 
combustible, even wood, hay, and stubble ! Where is your 
popular and flourishing Church now ? Alas, like your 
habitation on fire, it is but little more than a heap of ruins, 
with only a few of the godly members, as gold, silver, 
precious stones, able to abide the fiery trial. But is this 
sketch too highly colored ? My brethren, your own obser- 
vations and recollections furnish but too many melancholy 
proofs of its truth. But why are these things so 1 In- 
attention to the apostolic caution, "Let every man take 
heed how he builds;" and to the implication, "Let every 
man take heed how he is built thereon," furnishes the 
answer. 

2. For wise purposes, which the human mind cannot 
fully comprehend in this state of being, God permits, or 
sends seasons of fiery trial on the Churches at large. Wit- 
ness the Church of Scotland, Puseyism in the Church of 
England, and the fiery trial of the Methodist Episcopal 
Church in the United States. 

3. But there is a day of fiery trial personally awaiting 
all — the day of death. Many have boasted of the antiquity 
and order of their Church, the orthodoxy of their creed, 
their long and reputable standing among the people of God, 
who have shrunk with horror from this trying hour, and 
whose sun of life has gone down in clouds and darkness ; 



280 



THE SPIRITUAL BUILDING. 



leaving the evidence but too clear that they were not of the 
pure gold of the spiritual temple, but only wood, hay, or 
stubble. 

4. The day of judgment will be the final period of fiery 
trial. This day will " try every man's work," because it 
will icveal every man's true character in the light of eter- 
nity, and be a practical exhibition-, and an eternal applica- 
tion of that divine declaration, " Without holiness, no man 
shall see, or enjoy God." Then the pure "gold, silver, 
and precious stones " — all the holy, who have been built 
on Christ, the only foundation, and wrought into the spirit- 
ual temple, will be honored with a place in the Church tri- 
umphant — the temple of God's endless glory in heaven. 

Then shall the faithful laborer receive his reward in 
exact proportion to his qualifications for, and faithfulness 
in his Master's work in this world. He had sown in tears ; 
he had sacrificed all things earthly ; he had prosecuted his 
work in the midst of opposition and reproach; nothing 
satisfied him but the conversion of sinners, and the sancti- 
fication of believers. But Christ was with him, God 
owned his labors, sustained and brought him in triumph 
from the toils of earth to the glories of heaven. The 
saints recognize him as the instrument of their salvation, 
and, as stars in his crown of rejoicing, they rise together 
above the flaming scene to the throne of endless glory, and 
shout, " Unto him that loved us, and washed us from our 
sins in his own blood, and made us kings and priests unto 
God, unto him be glory for ever and ever." 

And O, my brethren, it would be delightful here to 
pause and linger till we are called from this vision of faith 
to the glorious realities of sight ; but solemn duty compels 
us to turn to the fearful doom of a different character. 
Those will say, "Lord, Lord, have we not prophesied in 
thy name 1 and in thy name have cast out devils 1 and in 
thy name done many wonderful works?" But the Judge 



THE SPIRITUAL BUILDING. 281 

will say unto them, " I never knew you : depart from me, 
ye that work iniquity "I never knew you as the gold, 
silver, and precious stones of my spiritual temple, but as 
wood, hay, and stubble — as formal, fashionable, time-serv- 
ing, self-indulging, superficial members of my temple — my 
visible Church. The time passed to prepare, and now, 
unholy, and unfit for heaven, t depart from me, ye workers 
of iniquity, into everlasting fire, prepared for the devil and 
his angels:' f "These shall go away into everlasting pun- 
ishment" — being banished " from the presence of the Lord 
and from the glory of his power" for ever. But in this 
awful scene, where is the shepherd of this scattered 
flock — the builder of these consuming materials — the 
unfaithful minister ? And where is his reward ? He has 
been unfaithful in improving his call ; or, in applying him- 
self to this holy work, he has not built with a skillful and 
faithful hand ; he has not led the people of his charge into 
deep, experimental holiness, or he has been unfaithful in 
the administration of godly discipline. He has been afraid 
for his popularity, or has yielded to the unreasonable preju- 
dices of the people — has not been careful to keep the 
unconverted and worldly-minded out of the Church, and 
has thus built with wrong materials, even wood, hay, 
stubble — "has daubed with untempered mortar," and, con- 
sequently, his labor and ministerial reward are lost — hope- 
lessly lost, for ever! But he, through want of moral cour- 
age, or some other circumstances, may have supposed, 
in these things, that, for the time-being, it was for the best; 
and, in consequence of this, and his deep repentance before 
his death, God, in his abundant mercy in Christ, saves 
him as a man snatched from the flames. O, what mercy 
that he is not doomed to perdition. 

But remember, my hearers, at that day of decision, no 
man will be allowed to justify his follies, or crimes, on 
the ground of ministerial delinquency ; for, although a 
24* 



282 



THE SPIRITUAL BUILDING. 



faithful ministry is a powerful agency, under God, in 
bringing the willing and obedient to Christ, an unfaithful min- 
ister can take no man to hell unless he chooses to go there. 
In the day of judgment, the condemnation of the sinner 
will be the result of his own choice, and not the unfaith- 
fulness of others. At that day, every man, whatever may 
have been his condition in life, must stand before the 
infinite Judge, and answer for himself; and, whatever 
influence circumstances may have had in his case, his 
destiny for eternity will turn on this principle : Ye would, 
or ye would not; you decided for yourself whether you 
would be saved by grace, or rebel against God. And, 
although agencies and circumstances may have facilitated 
your progress to heaven, or your plunge to perdition, still, 
all the influences of earth and hell never could have led to 
this result without your own decision. And on this prin- 
ciple God will fix the endless state of the human family in 
the day of eternal retribution. 

And now, dear brethren, having detained you so long, 
we close with a word of admonition. Let every one 
examine himself, whether he is built on Christ, the rock 
of ages, and his heart purified by the Holy Spirit, as "gold 
and silver tried in the fire," and whether he is living by 
faith for a place in the temple of eternal glory. If there 
are doubts on your mind rest not for a moment till they 
are all dissipated. If your pathway is clear, and your 
prospect bright, wait, in the patience of hope, till the Judge 
calls you to receive the crown. With this hope, we com- 
mend you to God and the riches of his grace, in Jesus 
Christ our Lord. Amen. 



THE KNOWLEDGE OF GOD, AND ITS FRUITS. 283 



SERMON XIX. 

BY REV. A.M. LORRAINE. 
THE KNOWLEDGE OF GOD, AND ITS FRUITS. 

"They shall not hurt nor destroy in all my holy mountain: for 
the earth shall be full of the knowledge of the Lord, as the waters 
cover the sea," Isaiah xi, 9. 

The whole superstructure of practical piety, and, con- 
sequently, of final salvation, is founded on the knowledge 
of God. We admit that the love of God can alone qualify 
us for the enjoyment of eternal life; but it may well be 
asked, How can we love God, unless we first know him? 
So fair, so lovely, is the character of our glorious Lord, 
that it is impossible for those who are in anywise under 
the reign of grace to know him without loving him. As 
the knowledge of God, then, is so absolutely necessary in 
the economy of salvation, our heavenly Father has con- 
descended to spread the knowledge of himself throughout 
the world. 

Be it our business, on the present occasion, to notice, 
I. Some of the most distinguished channels through 

WHICH THIS KNOWLEDGE IS DISPENSED. 

1. The Holy Bible is an inexhaustible fountain of divine 
knowledge. It is a matter of sincere regret to us, that 
even in this enlightened age of Christianity — even now, 
while the Gospel of Jesus Christ is forcing its way into 
almost every land, and waving its blood-stained banner 
over almost every people, there are those who not only 
neglect this precious treasure themselves, but are opposing 
the distribution of it to others. The Pope of Rome, in 
the plenitude of his imaginary power and holiness, has 
denounced the Bible Society as " an enemy sowing tares 
among wheat." When we think of the awful consequences 
which these unhappy men are drawing down on their own 



284 



THE KNOWLEDGE OF GOD, 



guilty heads, we tremble. But when we reflect how nuga- 
tory are all their attempts to stay the progress of truth, or 
to subvert the glory of the Gospel, we are even tempted to 
laugh at their powerless efforts. Jehovah himself holds 
such characters in derision; and, if they repent not, he 
" will laugh at their calamity, and mock when their fear 
cometh." But, blessed be God ! the age of infidelity has 
nearly passed away; and, though many of her brightest 
sons leveled their keenest shafts at the Savior before they 
began to descend to their well-merited oblivion, yet the 
kingdom of heaven is still advancing ! The Church of the 
immaculate Nazarene is rising over the ruins of demolished 
idolatry, and will rise until its holy spire shall pierce the 
heavens, and let down that joyful voice, "The kingdoms 
of this world are become the kingdoms and families of our 
Lord, and of his Christ." " Their rock is not as our rock, 
they themselves being judges." If the Bible were not of 
divine origin, what then? Still, it speaks the same holy 
language ; and if it tends to convert liars, to reform drunk- 
ards, to intimidate robbers, to strike through hearts of mur- 
derers a well-merited pang, who are they that oppose the 
Bible? Certainly not good men. Good men would not 
oppose goodness ; virtuous men would not oppose virtue ; 
sober men would not oppose sobriety. None, therefore, 
but men of bad hearts, or dissolute habits, will oppose that 
sacred volume. But, brethren, you carry within your bo- 
soms a living testimony, which bears witness with the 
Bible, that, " Except a man be born again, he cannot see 
the kingdom of God;" and, knowing that you have not 
followed cunningly- devised fables, to you the truths of the 
Bible appear in all their splendor, and will ever be to your 
tried and tempted souls like a hiding-place from the wind, 
a covert from the tempest, and like the shadow of a great 
rock in a weary land. May God speed the Bible societies, 
until they scatter the leaves of that sacred book in every 



AND ITS FRUITS. 



285 



language, throughout the earth, for the healing of the 
nations ! 

2. The knowledge of God is extensively spread by a 
living ministry. Our Redeemer did not think that a few 
copies of the Gospel would be all-sufficient for the instruc- 
tion of the world ; he, therefore, instituted a living ministry. 
This ministry, in its origin, was purely itinerant — mission- 
ary. There was no exception. Christ did not say, "John, 
in view of that intimate friendship which has heretofore 
existed between us, and, moreover, in consideration of my 
leaving my aged mother in your charge, I will appoint you as 
the Bishop of Jerusalem ;" or, " Peter, as a reward of your 
zeal and boldness, I will station you in the diocese of 
Rome." No; but he said to Peter, James, John, Bar- 
tholomew — to all, "Go ye into all the world, and preach 
the Gospel to every creature." The apostles were not dis- 
obedient to the heavenly call. The membership withheld 
not their hands. The immediate conversion of the world 
was the prevailing desire of their hearts. No man called 
his property his own; and it was an easy matter, as Paul 
expresses it, to "rob" the established Churches of means 
to break up new ground. The consequence was, the apos- 
tles did, literally, what Christ commanded, and the truth 
was preached to all the world. But, in process of time, 
the ministry became lax; the laity penurious. The Church 
lost its aggressive character; the ministry became, in a 
great measure, local, and their efforts merely of a defensive 
character. For several ages, the Church was more indebted 
to the sword of princes than the Bible of God, for her ex- 
tension of territory. The reformation, with all its attend- 
ant blessings, did not restore to the ministry its itinerant 
feature. We do not mean that preachers did not travel. 
The strong arm of persecution, in many instances, com- 
pelled them to frequent and long removals. And as they 
went, they preached Jesus and the resurrection; and 



286 



THE KNOWLEDGE OF GOD, 



multitudes turned to the Lord. We mean that itinerancy 
was not imposed on all, as it was in the beginning. In the 
origin of the Methodist Church, Mr. Wesley paid due 
regard to apostolical usages. He sent out the ministers 
two by two, as our Lord had done, and made itinerancy 
an indispensable condition. And although other Churches 
have made no change in their regular ministry, in this 
respect; yet, have they long since seen the necessity of 
appointing a portion of their ministers to itinerant and mis- 
sionary work; so that all the evangelical Churches in our 
land are endeavoring to carry out the great plan of our 
Savior — to preach the Gospel to every creature. 

Although the Methodist Church has an itinerant ministry, 
yet so pressing and numerous are the calls from beyond the 
ordinary limits of her operations, that she has been com- 
pelled to establish a missionary society, which is somewhat 
separate and distinct from her common work. We well 
recollect the first Indian mission, which was located at 
Sandusky. It took our whole connection, from Baltimore 
to New Orleans, to support it, so slowly did the streams of 
benevolence ooze into the treasury. Now, we have many 
missions at home and abroad. And when we compare the 
missionary spirit with what it once was, we feel a moment- 
ary flash of triumph ; but when, on the other hand, we 
look at the many obligations of our people, the immense 
work to be done — the conversion of the world ; and then 
look at our meagre offerings, our best performances seem 
little less than so many insults flung in the face of high 
Heaven. Pardon, O Lord, the iniquity of thy servants! 
We have truly left undone the things which we ought to 
have done ; and have done the things which we ought not 
to have done. The preaching of the Gospel is the most 
successful means of spreading the knowledge of God. 
"Faith comes by hearing: and hearing, by the preaching 
of the word. But how can they hear, without a preacher? 



AND ITS FRUITS. 



287 



and how can they preach, except they be sent" — unless the 
Church sends them. 

3. Tracts have been found useful in spreading the knowl- 
edge of God. Indeed, these little, silent, flying messengers 
of truth, may be considered a novel order of ministers. 
They are much inferior to a living ministry, in some par- 
ticulars ; but they have the advantage in other points. Men 
are sometimes too bigoted to hear their fellow-men. But 
who will not read a tract, and read it with patience? It 
may seem to cross, occasionally, the path of one's ortho 
doxy; but what man will be so childish as to get angry 
with a piece of paper ? It may be laid by for a season, but 
it will be resumed, and read, probably, with candor. We 
sometimes hear a discourse, some part of which we cannot 
comprehend, and we have no opportunity of hearing it 
again, or of having it explained. Not so with the tract. 
If there is any thing which we do not understand at first, 
we can read it again, and again, until we make it all our 
own. Another excellency in tracts, is, their itinerancy. It 
was the intention of the parent society that their tracts 
should travel. They, therefore, put them down to a very 
reduced price, so as to put it in the power of all the mem- 
bers of the Church to do good by distributing them abroad. 
They should be scattered with some religious skill and pru- 
dence. Should you meet with a skeptic, or infidel, give 
him a tract on the evidences of Christianity. Should you 
meet with one blaspheming, give him the "Swearer's 
Prayer." Should you meet with a Christian who has put 
the standard of holiness too low, and is complaining, " The 
things which I should do, I do not; O, wretched man 
that I am," give him a pamphlet on " Christian perfection." 
Then follow your donations with your fervent prayers, 
and leave the event with God. The day of eternity, alone, 
will disclose the blessed result. In connection with this, 
if the limits of a discourse would admit, we might show 



288 



THE KNOWLEDGE OF GOD, 



how extensively our religious periodicals are dispensing 
divine knowledge. Suffice it to say, they come to millions 
of the people, richly laden with the bread and water of 
life. 

4. Out colleges and seminaries promote the knowledge 
of God. This we mention as a recent instrumentality. 
We well remember when the few seats of learning in our 
country were principally filled with confirmed, but talented 
infidels; and pious parents preferred devoting their sons to 
comparative ignorance, rather than to jeopard their souls in 
the pursuit of science. But now, to a great extent, Christ 
reigns over all the fountains of knowledge. And we may 
ask, where is the high-school on which the Lord has not 
poured out the Spirit of grace ? We do not undertake the 
unearthly task of making ministers ; but, we educate our 
children, whether they are to be devoted to the farm or the 
forum. If the Lord comes down in the majesty of his 
power, and converts, and presses them into his service, we 
say, "It is the Lord ! Let him do whatsoever he sees best; 
only, let thy kingdom come — thy will be done." 

5. Last, but not least, the Sabbath school is a mighty 
engine, under God, to spread the knowledge of salvation. 
Although the Church has always admitted that children are 
embraced in its membership ; yet, for ages past, there was 
no appropriate provision made for this juvenile department. 
The ancient Church undertook to supply their lack of 
service by appointing godfathers and godmothers, whose 
business it was, to exercise an unceasing supervision over 
their respective charges, in the tender years of childhood. 
This arrangement, doubtless, originated in the purest mo- 
tives, and, in theory, was quite plausible. What better 
plan could be devised, than to place every child under the 
religious guardianship of a pious member of the Church ? 
But, alas ! as it regards practice, it was a perfect failure. 
In the long declension of piety, the members, in many 



AND ITS FRUITS. 



289 



instances, became worldly-minded. These spiritual parents 
regarded their charge, in infancy, as their peculiar pets. 
They seemed to think it their especial business to see that 
as the children advanced in years, they were inducted 
into all the fashions and extravagances of the day. Mr. 
Wesley saw that there might be something better than this. 
He requested all his ministers to gather the children together 
in every place, and form them into classes, for religious 
instruction. But the circuits soon became so large, and the 
ministerial work so amplified, that the preachers, alone, 
could not do justice to this portion of their charge. Such 
was the state of things, when it pleased God to put it into 
the hearts of some to organize Sabbath schools. It is 
truly astonishing to what an extent they have infused the 
knowledge of God into infantile minds ! We often meet 
with lovely illustrations of that long-standing prophecy, " A 
t child shall die at an hundred years old ; but the sinner, 
dying, an hundred years old, shall be accursed." We fre- 
quently have well-authenticated accounts of children, of 
six, eight, or nine years, dying with all the maturity of 
spiritual knowledge, which was once only expected of the 
pilgrim of threescore and ten. And we much fear, that 
the hardened sinner of our day, if he should attain unto a 
hundred years, will die doubly accursed. We were par- 
, ticularly interested in reading of a little Sabbath school boy, 
who was dying. He wished to see his father — a man who 
had been much addicted to intemperance. "Father," said 
he, " I am dying, and I want you to promise me, that you will 
meet me in heaven." The father tried to parry the ques- 
tion, by telling his child, that he would buy him certain 
toys. " O, fatlier ! do not talk about toys now ; your boy 
is dying, and going to Jesus — will you come?" "Yes, 
son," said the weeping father. "Then turn me over, and 
let me die; for I am happy — father says, he will meet me 
in heaven." 

25 



290 



THE KNOWLEDGE OF GOD, 



These are some of the instrumentalities in promulgating 
the knowledge of God. Others may be developed, as the 
Church advances on to the high and holy destiny whereunto 
the Lord has predestinated her. But it may be asked, " If 
the knowledge of God continues to flow through all these 
channels, in rills, in streams, in torrents, until the world is 
inundated with the waters of life, what will be the event?" 
We answer, there shall be nothing to hurt or destroy, in all 
God's holy mountain. The expression, " My holy moun- 
tain," is indicative of the great revolution which will be 
wrought in this world by the " knowledge of God." This 
globe has been familiarly called, " This sin-cursed earth." 
The devil is said to be "the god of this world." When 
tempting our Savior, he laid claim to all the kingdoms of 
this world, and the glory of them. Our Lord did not con- 
test his claim. True, they were not his by proper and 
original right. But he had gained an unhappy conquest 
over man, and reigned paramount in his heart. But our 
text shows that God will rescue this earth out of the hands 
of the adversary, and restore it to the image of righteous- 
ness and true holiness, and call it, "My holy mountain." 
We will show, 

II. Some of those things which in past ages have, 

AND NOW DO, HURT AND DESTROY. 

1. War has been a very fruitful source of harm and 
destruction, ever since the fall of man. How many mil- 
lions of our fellow-men have been hurried to an untimely 
grave, by cruel ambition and the devouring sword. Indeed, 
the work of human slaughter has gone on, through all ages, 
with little or no intermission. The cries of the orphan, 
the wailing of the widow, still rend the heavens ; and this 
transient home of man is more like a slaughter-house than 
a "holy mountain." But when the knowledge of God 
shall prevail, wars will cease, to the ends of the earth. 
Nation shall no more lift up sword against nation—kingdom 



AND ITS FRUITS. 



291 



shall no more war with kingdom. Jesus shall reign; and 
of his government and peace there shall be no end. 

" The ox and lion at one crib shall meet, 
And harmless serpents lick the pilgrim's feet: 
The smiling infant in his hand shall take, 
The crested basalisk, or speckled snake; 
Pleased the green lustre of his scales survey, 
And with his forked tongue shall innocently play." 

Here, then, one great source of destruction shall be for 
ever dried up. 

2. Intemperance, especially in the use of intoxicating 
liquors, has been very destructive in its ravages throughout 
all ages. Some years since, it was ascertained, indisputa- 
bly, that thirty thousand American citizens annually fall 
victims to this fell destroyer. But who can estimate the 
domestic afflictions, the tears, the groans, the broken hearts, 
and the crimes that followed in the long funeral train ! We 
are much indebted to the " American Temperance Society." 
It has done much toward staying the deadly plague. Mul- 
titudes have signed the pledge ; but still we fear that those 
pledges are not permanently sustained where there is a 
woful deficiency of the knowledge of God. The experi- 
mental knowledge of God is the most sovereign antidote 
for intemperance. Here we cannot refrain from giving an 
illustration. Some years since, we were acquainted with a 
veteran of the cross, whose life appeared to be a living and 
daily comment on this passage of Scripture, "Rejoice ever- 
more, pray without ceasing, and in every thing give 
thanks." In giving his experience, he observed, that he 
was forty years old, and was a confirmed drunkard before 
he ever heard the Gospel preached in its purity. They 
had their ministers in that day ; but it was too much "Like 
people, like priest." His curiosity was excited to hear a 
strange preacher who came along, and he was powerfully 
convicted. He often felt like obtaining the blessing of 



292 THE KNOWLEDGE OF GOD, 

regeneration ; but he was as often overcome by temptation, 
and had to lament, 

" Slain with the same unhappy dart, 
Which, 0, too oft hath stung my heart." 

At last, he determined, in his extreme anguish, to retire 
from human society, and never return until he felt assured, 
that God had strengthened him against his ruinous propen- 
sity. He went into a deep forest, and spent the day in an 
agony of prayer. In one moment, his propensity for 
strong drink was totally destroyed; and, from that hour, 
until his death, when he was eighty years old, the sight and 
smell of intoxicating liquors were abhorrent. One morn- 
ing, after giving an unusually bright testimony in class, he 
reclined against a brother, with a heavenly smile. When 
the meeting was over, they raised his head, but found 
that the immortal spirit had escaped without a struggle or 
a sigh. 

3. The judgments of God. The rending earthquake, the 
sweeping tornado, and the fatal pestilence, have destroyed 
millions of our fellow-mortals. But these things come on 
the earth on account of the conduct of the children of dis- 
obedience. It is true, that the righteous and the wicked 
are so connected in this world, that these general judg- 
ments affect all. The result, however, is not the same. 
The pestilence that lays the wicked lower than the grave 
raises the saint to the paradise of God. 

"A thousand ways has Providence 
To bring believers home." 

When the Lord is about to take his children to himself, it 
is not strange that he should remove them by the prevail- 
ing diseases of the day. But when mankind become 
deeply imbued with the experimental knowledge of God, 
will our heavenly Father be unjust, and visit the willing 
and obedient with the stripes of the children of disobe- 
bedience ? We trow not. There is a close connection 



AND ITS FRUITS. 



293 



between moral and physical evil. When the world shall 
be morally prepared for a better state, the Lord will bless it 
with a purer and more efficient medical science. He will 
purify the atmosphere. Wholesome, but safe breezes will 
waft the pious sailor on. The embassadors of God, in 
vessels of bulrushes, will cleave the tranquil air, like the 
eagle hastening to his prey. The Lord will restore to man 
(for his mouth hath spoken it) his long lost longevity. 
"As the days of a tree, are the days of my people, and 
mine elect shall long enjoy the works of their hands. 
They shall not plant, and another gather; they shall not 
sow, and another reap." They shall plough in hope, and 
reap with joy ; and there shall be nothing to hurt or destroy 
in all God's holy mountain. 

III. In our application, we will say, that the 
Lord will accomplish this great work through the 
instru3ientality of his church. 

Hence, he has said, "Arise and thresh, O, daughter of 
Zion : for I will make thy horn iron, and thy hoofs brass; 
and thou shah beat in pieces many people: and I will con- 
secrate their gain unto the Lord, and their substance unto 
the Lord of the whole earth/' But our fathers have been 
deficient, and we, their children, have followed their steps. 
If the Church had continued her apostolic zeal and liber- 
ality, we might have been the happy children of the mil- 
lennium. The times and seasons God has reserved unto 
himself; he has not so fettered them with the iron bands 
of fatality, that they are not susceptible of the power of 
prayer. Christ, when speaking of the destruction of Jeru- 
salem, exhorted his disciples to pray that the days might 
be shortened. They might be shortened or lengthened — 
the destruction might come in the winter or summer. 
That particular item in our Savior's prayer, " Thy kingdom 
come," is in accordance with this truth. We have been 
deficient, not only in fervent prayer, but, also, in action. 

25* 



294 



THE KNOWLEDGE OF GOD. 



Let any man keep an account, on one page, of what he 
spends for superfluities to the injury of himself and family, 
and in direct disregard of the commands of God, and then 
let him put on the opposite page, what he gives annually 
for the conversion of the world — the important work about 
which he professes in his prayers so deep an interest. 
Alas, alas, in too many cases, the missionary page will not 
be soiled with a single entry. But suppose it is embel- 
lished with five or ten dollars, what is that in comparison 
with what we have spent on our own lusts. The truth is, 
too many of us consider religion as a secondary matter — a 
thing of leisure. And our own work — our temporal busi- 
ness or profession, is made of as much importance as the 
work of creation or redemption. Ask the neglectful mem- 
ber why he was not at meeting. " 0, I had business — 
important business to attend to." Well, brethren, God is 
not mocked. He sits tranquil and calm on his eternal 
throne, and mildly rolls the seasons round. Spring-time 
and summer, harvest and winter, come and go in regular 
succession. The earth annually rolls its millions into eter- 
nity, and its thousands, we fear, into endless ruin. But 
hear it, O, Earth ! hear the word of the Lord, This globe 
will yet roll up, and present to the eyes of its Maker, a 
generation of men and women who will be willing in the 
day of his power — a generation of saints, who will make 
religion their profession, and the conversion of the world 
their chief business. Their little private trades and call- 
ings will all be made subservient to this great end, and they 

" Will only live their God to love — 
Their God to glorify." 

While they attend to God's work as he has commanded, 
he will attend to their interests, and there shall be no lack- 
ing of bread in all their borders ; for the abundance of the 
Gentiles shall be given unto them. Then there shall be 
nothing to hurt or destroy in all God's holy mountain, 



THE GENERAL JUDGMENT. 



295 



because the earth shall be filled with the knowledge of 
God, as the waters cover the place of the great deep. 
Lord, let " thy kingdom come !" Amen. 



SERMON XX. 

BY REV. SAMUEL P. SHAW. 
THE GENERAL JUDGMENT. 

"For we must all appear before the judgment-seat of Christ, that 
every one may receive the things done in the body, according to that 
he hath done, whether it be good or bad," 2 Cor. v, 10. 

Every subject has its importance, according to the 
nature, extent, and character of the doctrine embraced. 
Of all subjects presented to the human mind, that which 
proposes to teach the present, future, and eternal welfare 
of man is of the highest importance. This subject is fully 
brought to light in the holy Scriptures alone. Without 
their light and instruction, little satisfaction could be had 
on the present condition of man, and none on his future 
state. Following their light, let us prayerfully consider 
this subject, in the following order: 

I. The necessity and certainty of a future and 
final Judgment. 

II. The Judge. 

III. The character and extent of this Judgment. 

IV. A PREPARATION FOR JUDGMENT, AND ITS IMPOR- 
TANCE. 

Our first proposition holds the doctrine of a future judg- 
ment. This will, in part, appear by noticing, 

1. That there is, in the very nature and fitness of things, 
a moral obligation resting on all to obey God. This will 
be readily admitted by those who allow either the agency 
of man, or the divine authenticity of the Bible. Now, the 



296 



THE GENERAL JUDGMENT. 



conclusion to which this admission forces us is, that there 
must be a state of final retribution, as the end of moral 
agency can never be demonstrated on the assumption that 
no account is to be rendered. And, certainly, it neither is, 
nor can be rendered in this life, from the fact that this 
agency continues as long as natural life itself. When, 
then, is man to render to God a final account of his stew- 
ardship? It must, of necessity, be after the termination 
of this life. Moreover, obligation implies service, and ser- 
vice implies accountability, and accountability looks, in all 
cases, to futurity. 

2. The necessity of a final judgment will further appear 
by considering the injured rights of the poor, and suffer- 
ings of the innocent. If the Creator has given this world 
to its inhabitants as a place of residence, and as affording 
means of sustenance, he has given it alike to all, to be used 
as their relations demand, or necessities require. Each 
has inalienable rights, which cannot be taken away, or dis- 
regarded, except to his injury. Whether these rights have 
been respected and realized, needs no inspiration to tell. 
The poor and feeble, in all ages, have been oppressed, and 
no redress been obtained during the period of this life. 
We then ask, when are these wrongs to be righted ? They 
certainly are not in this life ; for they are often continued 
to its close. Who that looks abroad among mankind, will 
not be forced to acknowledge the necessity of a judgment 
to come? If for no other cause, yet certainly for the 
avenging of the wrongs of the poor, who daily groan on 
account of the oppression they are made to feel. Here, 
too, the innocent often suffer in the place of the guilty. It 
has been well said, " that if God governs the world at all, 
the equity of his government can never be made to appear, 
in the eyes of his moral subjects in this life, without a 
future, final judgment." 

3. The proposition is capable of further proof, if we 



THE GENERAL JUDGMENT. 



297 



notice the persecutions of the pious, and opposition, gener- 
ally, to virtue and religion. The conduct of the ungodly 
toward the religious, has been, in all ages, more or less, 
like that of all nations toward the Jews, since their over- 
throw by Titus. All seem to think they may, with impu- 
nity, inflict injuries at their own discretion. Now, if it 
were even true that the piety of the Church is nothing 
more than superstition, this forms no justification for the 
infliction of injuries ; and, least of all, where the world 
around realizes no evil by such religious practice. But the 
truth of any system of doctrine was never more fully estab- 
lished than is the doctrine of the Christian religion; and 
yet the Church has ever been the subject of severe perse- 
cutions. Certainly, then, the moral Governor of man will 
not always keep silence : though sentence against an evil 
work be not executed speedily, yet the Judge of all the 
earth will do right. 

4. Look at the high-handed rebellion of the wicked ; at 
their pride, and the abuse which they make of God's mer- 
cies. While God calls on them to walk humbly before 
him, they, by their conduct, ask, 44 Who is the Almighty, 
that we should obey him ?" 44 Pride compasseth them 
about as a chain." They revel in luxuries, squandering 
with a reckless prodigality, in dress, furniture, and equi- 
page, the property of their Lord and master. This is often 
continued to the close of life, and without any signs of 
repentance even in the hour of death. And yet, in life 
they enjoy prosperity, and in death they have no bands. 
It would be natural to suppose, if this world were the place 
of entire adjustment of man's moral deeds, we should see 
satisfactory evidence of God's approbation of virtue and 
obedience, with a suitable opposition to wickedness and 
rebellion. But this is not the fact ; for while his law de- 
nounces crime in the strongest terms, and threatens it with 
the heaviest penalties, we often behold the virtuous left to 



298 



THE GENERAL JUDGMENT. 



the will of their opposers, and no visible demonstration of 
the divine approval of the one, or disapproval of the other. 
But the Bible puts this question to eternal silence. When- 
ever it speaks on this subject, it unqualifiedly declares in 
favor of the doctrine of a final judgment: "But the Lord 
shall endure for ever: he hath prepared his throne for judg- 
ment, and he shall judge the world in righteousness : he 
shall minister judgment to the people in uprightness." 
(Read Hebrews i, 13. Likewise, Matthew xxv.) "And 
to you who are troubled, rest with us, when the Lord Jesus 
shall be revealed from heaven with his mighty angels, in 
flaming fire, taking vengeance on them that know not God, 
and that obey not the Gospel of our Lord Jesus Christ: 
who shall be punished with everlasting destruction from 
the presence of the Lord, and from the glory of his 
power.'" These passages are abundantly sufficient to 
establish the doctrine in question, though they might be 
greatly multiplied. 

II. The Being to whom judgment is committed. 

The word of revelation continually assigns this work to 
Christ: "He shall sit on the throne of his glory, and 
before him shall be gathered all nations." Should it be 
asked, why judgment is committed to Christ, we have 
several reasons to offer: 

1. His having taken upon him the redemption of the 
world. This relation to those who are to be the subjects 
of the judgment, very properly belongs to him who has 
paid the price of their redemption. By this act he became 
the second Adam ; and, as such, he has answered to the 
claims of justice, in both a legal and representative 
capacity. He has all the right to decide and fix the final 
destiny of the race. But, 

2. By having taken our law place. Man was created a 
subject of law. The moral acts of Adam were of a double 
character — personal and relative — his acts affecting the 



THE GENERAL JUDGMENT. 



299 



whole human family, placing them in the same natural 
and legal relation to the executive as himself, personal 
guilt excepted. Thus moral depravity is the common 
inheritance of all his descendants. So Christ, becoming 
the second Adam, is said to take our law place — his obedi- 
ence to the law respected the whole family ; and, whereas, 
by the act of the first, all were accounted sinners, so by 
the obedience of the second Adam, all are made, or 
accounted righteous. These facts apply to the race in 
both cases while in a minority relation, having no other 
bearing on man after he has reached a state of moral and 
separate agency than that of freeing him from legal ina- 
bility. Hence, because Christ has stood thus, in our law 
place, he has the right to be our judge. 

3. It is proper that Christ should be the judge, be- 
cause he assumed human nature. For, by this assumption 
of our nature, he knows our weakness and our wants, and 
can best decide on the reward which each should receive. 

III. The character and extent of the judgment. 

1. It will be universal : "Before him shall be gathered 
all nations." How vast the concourse ! Adam, and the 
latest of his descendants, will be there. Men of every age 
and of every clime, of every condition in life, and of every 
grade of moral character, will stand before the throne : " I 
saw," says the revelator, " the dead, both small and great, 
stand before God." And, remember, my hearers, you 
will be there, there to receive your final doom. 

2. The scene will be sublime. Martial hosts, with all 
the pomp of conquering kings and generals, have often 
been seen gathered on the battle-field; vast fleets, with 
their towering masts, their spreading sails, and crowded 
decks, have been seen to walk the mighty deep ; and these 
have their sublimity. But the sublimity of such scenes, 
compared with that of the judgment day, is but as the 
light of a taper compared with the noonday sun. If it 



300 



THE GENERAL JUDGMENT. 



were but an assemblage of human beings, as when they 
lived on earth, it would far outvie any scene that ever mor- 
tal eye beheld. All kings and conquerors, with all their 
subjects, will be assembled on that eventful day, clad in 
immortality. To add still to the interest of the scene, 
angels, who far excel in power and glory, will mingle in 
the throng; and there will be the "great white throne," 
and Him that sitteth thereon, before whose face the 
heavens and the earth will flee away, and hell's profound 
be opened : 

The Judge 

Commands, and universal silence reigns: 

All heaven hushed; hell emptied of its last 

Inhabitant; earth rolled in seas of fire: 

Sun, moon, and stars retired, while naught above, 

Beneath, around, but God, the judge of all, 

And millions waiting on his word. 

3. The decision will be final. The last drama of this 
world's history will then be performed, time closed, pro- 
bation ended, eternity begun. Then shall it be, that he 
who is holy shall be holy still, and he who is filthy must 
be filthy still. All accounts must then be closed, and the 
condition of all be for ever fixed. For ever! What a 
word is that ; and O, what must it be to wake up to the 
stern reality, that the final destiny of all is now to be 
unchangeably fixed. It will, as has been said, "Almost 
turn the good man pale." Then will that saying of Jere- 
miah become true, with reference to all who have lived and 
died in sin : " The harvest is past, the summer ended, and 
we are not saved." Hearer, art thou without a preparation 
to meet that day? art thou still saying, "My Lord delayeth 
his coming?" Is it a time of eating and drinking with 
thee? — of riotous living? Know thou, that for all this 
thy God will bring thee into judgment : Ci For God shall 
bring every work into judgment, with every secret thing, 



THE GENERAL JUDGMENT. 



301 



whether it be good or bad;" "Watch, therefore, for ye 
know not the day, neither the hour, wherein the Son of 
man cometh." Now yon have time, the means of grace, 
the influences of the Holy Spirit, and may against that day 
prepare : death, judgment, and the retributions of eternity, 
warn you not to neglect this work. 

4. The judgment will exhibit the true moral character 
of all human actions. It must be borne in mind, that mo- 
tive gives character to action. In that day, millions of 
acts will be shown to be iniquitous which were regarded 
in this world as virtuous and praiseworthy. God looks 
at the intents of the heart. Doubtless great will be the 
surprise and disappointment of many on that decisive day : 
thousands who had crowded into the Church, and long 
and acceptably lived within her pale, and within her pale had 
died, will be met with the astounding declaration, "Depart 
from me ; for I never knew you." 

"How careful, then, ought I to live; 
With what religious fear, 
Who such a strict account must give 
For my behavior here." 

5. In the judgment God will justify his ways with 
men. This will be done by rewarding the virtuous and 
punishing the guilty, according to their works, as exhib- 
ited in the final account. This exhibition could not be 
made during their stay on earth, as the entire result of 
their influence could only be seen in the close of the 
world's history. Take, for example, the patriarchs, proph- 
ets, apostles, and reformers. They lived their short day 
on earth, and accomplished what of present good they 
were able ; but was this the end of these holy men ? No ; 
their writings and example still live, and shall continue to 
live, and to bless the world, till the end of time. And is it 
not right, if virtue be rewardable, that these good deeds, 
which they have left as a legacy to the world, should 

26 



302 



THE GENERAL JUDGMENT. 



receive their reward? Look, on the other hand, at wicked 
rulers, depraved parents, and corrupt writers, what evil 
influence their example and writings have exerted, and are 
still exerting on the human family. They, likewise, shall 
have their reward. Well would it be if we always felt the 
force of this great truth. What a motive to avoid every 
species of sin, and to live a life of virtue and religion. 

6. A further work of that day will be to draw a line 
of eternal separation between the righteous and the 
wicked. The mediatorial kingdom being closed, each will 
be consigned to his appropriate state according as his works 
have been. Here the tares and wheat grow together. But 
all, then, shall " return and discern between the righteous 
and the wicked, between him that serveth God and him 
that serveth him not." The saints of all ages will then in 
heavenly harmony meet; while the Judge, smiling, shall 
say unto them, " Come, ye blessed of my Father, inherit 
the kingdom prepared for you from the foundation of the 
world." This shall be enough. They shall obtain joy 
and gladness, and sorrow and sighing shall flee away. 
Then shall be brought to pass that saying, Death is swal- 
lowed up in victory. And the Lamb shall dwell in the 
midst of them and shall be their light. 

But how different will be the feelings and reward of 
those who stand on the left hand. See that dark, por- 
tentous cloud gathering over their devoted heads ! Once 
there was hope in their every case. Mercy plead their 
guilty cause, and vengeance lingered long. But, alas, the 
end has come, and found them unprepared. No oil in 
their vessels ; no wedding garment to fit them for a seat 
among the guests of Christ. The day of Gospel grace is 
past. While it was gliding by, they were busying and 
amusing themselves with the merchandise, honors, wealth, 
and pleasures of this deluding world. Now, when they 
would call, God will not hear: "He laugheth at their 



THE GENERAL JUDGMENT. 



303 



calamity." O, gladly would they escape that threatened 
storm. But it is now too late. How it must make the 
heart sink within them to gaze on the lost joys of heaven, 
while the fires of perdition kindle around them ! Kindled 
by remorse, and fed by recollection, when, O, when will 
they be quenched? Never, while memory lasts, or immor- 
tality endures. " These shall go away into everlasting 
punishment." Eternity alone will fully reveal to the suf- 
ferer the import of the words "go away" — away from the 
the blissful presence of God — from holy angels and sancti- 
fied men— -from happiness and heaven, and from all hope 
of regaining the treasure lost. Yes, hope expires ; the 
spirits sink ; for, lo ! the judgment is passed ; the books are 
closed; the gates are shut; the seal is fixed; the righteous 
saved; the wicked damned! Now is heard, for the first 
time, the clear, loud, long shout of the redeemed, saying, 
Alleluiah, the Lord God Almighty reigneth. While from 
the deep, dark pit of damnation, ascends the smoke of tor- 
ment, which will continue for ever and ever. If there be 
truth in these solemn thoughts which have been passing 
before us, it is manifest, that it is befitting every man to 
seek a suitable preparation to meet the decisions of a com- 
ing judgment. This brings us to the fourth point we pro- 
posed to notice in the text, namely, 

IV. A preparation for judgment, and its importance. 

Without entering into any speculations, or metaphysical 
reasonings on this momentous point, we shall rely on the 
word of God. The Scriptures tell us, we are guilty, and 
morally impure — unfit for communion with our Creator; 
that, through the Gospel of Jesus Christ, by faith in him, 
we may be forgiven, and made new creatures — formed in 
the image of God, " in righteousness and true holiness." 
This holiness consists in having the will subdued, and the 
affections purified, so that we find our chief happiness in 



304 



THE GENERAL JUDGMENT. 



God ; being delighted in the contemplation of his character, 
and in doing his will. 

This is the qualification which the Bible requires. He 
who possesses this will have on the wedding garment — will 
be perfect and entire, wanting nothing. To all such it shall 
be said, " Well done, good and faithful servant, enter thou 
into the joy of thy Lord." 

Our last point for consideration is, the importance of 
obtaining this qualification. 

1. Our relation to God requires it. He must ever be 
our chief source of enjoyment; and to enjoy him, we must 
be like him. He is a Spirit, intelligent and holy. We 
must, therefore, be spiritually-minded — lovers of holiness, 
or to dwell in his presence would afford us no delight. 
And yet how far from this are we while unrenewed by 
grace ! How unfit for heaven ! To seek this preparation 
is, therefore, of the highest importance. And what is done 
must be done quickly. For, 

2. Our certain and speedy entrance into the eternal- 
world daily presses us to seek this preparation. How 
short is life! What is it? "A vapor that appeareth for a 
little time and then vanisheth away." How soon will the 
dreams of life with us be fled ! Delays are dangerous. Pro- 
crastination is time's executioner. What meanest thou, O, 
sleeper, arise, call upon thy God, if, peradventure, he think 
on thee that thou perish not. As God liveth, and as thy 
soul liveth, there is but a step betwixt thee and death; up, 
get thee out of this place ; for the Lord will destroy the 
city. But, 

3. The condemnation we shall realize by neglecting 
this great salvation. What excuse can we offer to God, 
or our own conscience, if we appear in eternity unpre- 
pared? for "this is the condemnation, that light is come 
into the world, and men loved darkness rather than light, 



THE AUTHOR AND SUBJECTS OF SALVATION. 305 

because their deeds were evil." How great will be the 
guilt of those who knew their duty, but who did it not; 
and to their willful rebellion against God added yet this, 
that they rejected the salvation which he provided for them 
by the gift of his own Son? What remorse must seize 
the guilty soul — what regrets fill it with unutterable an- 
guish, while busy recollection calls to mind sins committed 
and mercy slighted ! Now all this may be escaped by 
seeking God, who yet waits to be gracious. The Spirit 
still calls — the word directs — the means of grace invite — 
the minister cries, with trumpet voice, to rouse thee from 
thy dreams. The wails of those thy former companions 
in crime mournfully, yet powerfully call thee to begin the 
work of seeking God while he may be found — of calling 
upon him while he is near. 

We must close. Never may we meet again on earth. 
But shall we meet again ? We shall meet when the last, 
loud trump of God shall summon us to his bar. O, let us 
prepare against that day — let us all put on Christ; and then 

"Together let us sweetly live; 
Together let us die; 
And each a starry crown receive, 
And reign above the sky." 



SERMON XXI. 

BY REV. JOHN STEWART. 

THE AUTHOR AND SUBJECTS OF SALVATION. 

"For, therefore, we both labor and suffer reproach, because we 
trust in the living God, who is the Savior of all men, especially of 
those that believe," 1 Tim. iv, 10. 

A careful perusal of the writings of Paul, will produce 
the conviction that he possessed more than a common share 
of natural and acquired ability. Being well acquainted 

26* 



306 THE AUTHOR AND SUBJECTS OF SALVATION. 



with men and things, he spoke and wrote to edification. 
He speaks of some men who trust in "uncertain riches;" 
of some who trust in "the arm of flesh," and of some who 
trust in "images — the workmanship of men's hands." 
Again, he speaks of some who trust in " the living God;" 
and among them he ranks himself: " We trust in the living 
God." 

Our text is replete with doctrine ; and, in its examination, 
we shall speak, 

L Of the living God, who is a Savior. 

II. Of the labor and reproach of his people. 

III. Of the reasons why they labor and suffer 

REPROACH. 

Following the order proposed, we shall speak, 

I. Of the living God, who is a Savior. 

There is one being who is self-existent and independent— 
who exists, and cannot but exist. If there ever was a time 
when this being did not exist, that time would be now; 
because no being could have produced himself. 

Theologians differ very much concerning the means 
necessary for gaining correct information respecting the 
being and attributes of God. Some have supposed that the 
volume of nature was sufficient to reveal to the natural 
man the God of nature. The production of all things 
manifests his power, the construction of all things his wis- 
dom, the support of all things his goodness, and the regu- 
larity of all things, from age to age, his immutability. 
For, say they, "The heavens declare the glory of God; 
and the firmament showeth his handiwork. Day unto 
day uttereth speech, and night unto night showeth knowl- 
edge. There is no speech nor language, where their voice 
is not heard. Their line is gone out through all the earth, 
and their words to the end of the world." Paul seems to 
have anticipated that the question would, in after-time, be 
started, "How shall they believe in Him, of whom they 



THE AUTHOR AND SUBJECTS OF SALVATION. 307 

have not heard ? and, how shall they hear without a preach- 
er?" He answers, "Have they not heard? Yes, verily, 
their sound went into all the earth, and their words unto 
the ends of the world." True, it is not verbally proclaimed 
to every nation and tribe, that there is such a being as God. 
But things proclaim his being and attributes, in a language 
so intelligible and impressive, that the conviction is deep on 
the minds of all accountable beings, that there is a superior 
and overruling power, who holds all others accountable. 
The human mind is formed capable of philosophizing, both 
practically and speculatively. Man can descend from cause 
to effect, and ascend from effect to cause. Would all thus 
use their reasoning powers, there would be no Atheists 
found. All, traveling up from effect to cause, would gain 
knowledge of the great First Cause. They would acknowl- 
edge that He is the fountain of happiness, and the standard 
of perfection, who creates, preserves, pervades, and governs 
all things — whose power is infinite — whose wisdom is per- 
fect — whose goodness is unbounded — whose greatness is 
incomprehensible, and of whose dominion there is no end. 
But whether man can gain correct knowledge of the being 
and attributes of almighty God, blessed only with the vol- 
ume of nature, or not, we will not here attempt to decide. 

But, in addition to the volume of nature, we have the 
volume of revelation. In it God has been pleased to reveal 
his being and attributes. He there informs us, that he is 
one: "The Lord our God is one Lord." Though his 
essence is one, yet he exists under three adorable distinc- 
tions, as Father, Son, and Holy Ghost. The manner of 
this fact we do not fully understand, but the fact itself we 
confidently believe. And, if infidels pour contempt upon 
the volume of revelation, because it contains mysteries 
which finite minds cannot comprehend, consistency will 
compel them to pour contempt upon the volume of nature ; 
for it, also, contains mysteries equally incomprehensible. 



308 THE AUTHOR AND SUBJECTS OF SALVATION. 

Who of them all can understand the germination even of a 
spear of grass ? 

This God is called in the text, "the living God." He 
has life "in himself." He has life independently: and he 
has life efficiently. He imparts life to all his creatures, 
whether celestial or terrestrial: 

" He lives through all life, extends through all extent, 
Spreads undivided, and operates unspent." 

This "living God" is, furthermore, declared in the text 
to be "the Savior of all men." He is the only Savior; 
and he is a sufficient one, for "he is able to save to the 
uttermost." He can save with or with out the agency of 
men. He can save conditionally or unconditionally, as the 
subjects are adults or infants. But he saves all — first from 
the guilt of sin, then from the pollution of sin, and last 
from the effects of sin. That is, he justifies, sanctifies, 
and glorifies them. And here let me direct your special 
attention, for a short time, to the subject of infant and adult 
salvation. 

1. Had the inspired penman only said, "By the offense 
of one, judgment came upon all men unto condemnation," 
the case of infants would appear hopeless. But, adding 
immediately, "Even so, by the obedience of one, the free 
gift came upon all men to justification of life," he excites 
hope in their case. The expression, "all men," compre- 
hends as much in the last member of the sentence as in 
the first. And, as there is no medium between justification 
and condemnation, we conclude, that all who were brought 
into a state of condemnation by the first Adam, are brought 
back into a state of justification by the second Adam. The 
sentiment, I am aware, has been advanced, and strongly 
advocated, that children are, in some sense, guilty. Suffer 
me, then, to advocate their cause. I maintain their gracious 
innocency. I. They cannot be considered guilty on ac- 
count of being born of sinning parents. This all will 



THE AUTHOR AND SUBJECTS OF SALVATION. 309 



allow. 2. They cannot be considered guilty on account of 
their inherent dispositions inclining them to do evil. Every 
argument which would go to prove that the person who has 
a propensity to do wrong, but does not yield to that pro- 
pensity, is guilty, would go, with equal force, to prove that 
the person who is tempted to do wrong, but does not yield 
to the temptation, is guilty, also. And, if this is true, Christ 
was guilty; for he was tempted. Adults who are justified, 
but not sanctified, still possess that evil nature — a nature 
averse to good. The difference between the two is this : 
the infant is not accountable for its unholy disposition, but 
the adult is; for it is as much the privilege of the adult 
to be sanctified, as it is to be justified. The fountain is 
opened for sin and uncleanness ; the adult can apply to that 
fountain, but the infant cannot: hence, the infant is not 
accountable. 3. Nor can they be constituted guilty by an 
act of imputation. 

It has been urged that infants must be guilty, or they 
would not suffer. It is said, that no just constitution will 
punish the innocent. Children, however, suffer; there- 
fore, it is argued, they must be guilty. I admit, no just 
constitution requires that the innocent should suffer, yet 
a just constitution will admit that the innocent may suffer, 
when it is calculated to promote a lasting good. Otherwise, 
Christ could not have suffered, unless he suffered as a 
criminal, which none will allow. Take another illustration : 
Suppose the life of your child is endangered by a diseased 
limb. The surgeon is called, and amputates the limb. 
Will any say that the surgeon, in performing this act, is 
unjust or tyrannical, or suppose that the child is guilty, 
and deserves the infliction ? Nay ; all may agree that the 
surgeon is a just and benevolent man, and that the child is 
an innocent and beloved child. To admit that infants are 
guilty, and say that their sufferings are inflicted on them as 
a punishment from the Governor of the world, is revolting, 



310 THE AUTHOR AND SUBJECTS OF SALVATION. 

inasmuch as the child is equally incapable of committing a 
fault, or understanding the cause of its correction. We 
might, with equal propriety, labor to show that the beasts 
of the field and the fowls of the air are guilty ; for they 
suffer, as well as infants; or, that justified and sanctified 
Christians are still guilty ; for they still suffer affliction, pain, 
and death. It, therefore, appears, that the arguments brought 
from this source to support the doctrine of infant guilt, are, 
when weighed in the balances, found wanting. 

If it is asked, why infants suffer if they are not guilty, 
I would answer, it is a natural consequence of the present 
constitution of things. Innocent and lovely children have 
suffered during life, on account of the misconduct of their 
parents. Whole nations have been made to suffer, through 
the misconduct of individuals. So, in this case, the de- 
scendants of Adam and Eve are a fallen race, suffering 
through the misconduct of the first pair. They are inhab- 
itants of a disordered world — of few days, and full of trouble. 
But Jesus Christ has come into the world to counteract the 
effects of the fall — to restore healing to the nations — to im- 
mortalize the inhabitants, and restore them to ground far 
more advantageous than that which they lost. 

Although I contend for the gracious innocency of infants, 
I am far from contending for the doctrine of infant purity. 
Justification is one thing, and sanctification is another. In- 
fants are in a justified, but not in a sanctified state. They 
are born of the flesh — they must be born of the Spirit. 
Our whole nature is corrupt. The sense of Scripture is 
clearly expressed by the poet : 

"Lord, we are vile — conceived in sin — 
Born unholy and unclean." 

Matter of fact, general observation, and common sense, 
all declare that the understanding is darkened, the will per- 
verse, and the affections alienated. Hence comes in the 
necessity of the new birth, without which none can enter 



THE AUTHOR AND SUBJECTS OF SALVATION. 311 

the kingdom of heaven. Infants are neither prepared for 
heaven or hell. Being justified, they cannot be sent to hell 
uncondemned. They cannot be condemned until they 
become actual transgressors. They cannot become actual 
Jransgressors until they are recognized as the subjects of 
the law ; for where there is no law there is no transgres- 
sion ; (no sin, properly so called ;) for sin is the voluntary 
transgression of a known law. No infant ever did or ever 
will go to hell. On the other hand, God is holy — heaven 
is holy — the inhabitants of heaven are holy — the laws, the 
joys, and the services of heaven are holy ; and without 
holiness no one can enter there. Children are not holy; 
therefore, they are not prepared for heaven. You ask, to 
what state are they suited ? I answer, they are suited to 
this. Jesus Christ, having undertaken our cause, begins 
his work early in reference to every human being. You 
have already seen that he has brought all infants into a state 
of gracious innocency, unconditionally. Their liability to 
punishment is taken away, and, in virtue of their innocence, 
they belong to the kingdom of grace, and should be recog- 
nized as members of the Church militant. He who has 
justified them unconditionally, will, in case they die in 
infancy, sanctify them unconditionally. And as, by the first 
act, he prepared them for the kingdom of grace, so, by the 
second act, he will prepare them for the kingdom of glory. 
In regard to this change, some have been curious to know 
the time when, and how it is wrought. But these are 
questions more curious than wise. Many adults who have 
been justified and sanctified, and who have received the 
direct witness that this is so, are, nevertheless, unable to 
tell the time, place, or manner in which the work was 
accomplished. And even those who can, are utterly inca- 
pable of explaining the manner of its accomplishment. 
"The wind bloweth where it listeth, and thou nearest the 
sound thereof, but canst not tell whence it cometh, nor 



312 THE AUTHOR AND SUBJECTS OF SALVATION. 

whither it goeth. So is everj one that is born of the 
Spirit." It is the Lord's prerogative to accomplish his own 
work, at the time, in the place, and in the manner of his 
own choosing; and we should be satisfied with whatever 
he does. 

2. We now pass to speak of the salvation of adults. 
And we refer to those endued with rationality, sufficient to 
discriminate between good and evil, and possessed of lib- 
erty, sufficient to choose the good and refuse the evil. 
Before these, as moral agents, God places a system of 
truths to be believed, of duties to be performed, and of 
privileges to be enjoyed. Hence, they must believe the 
truth, obey the truth, and then they shall enjoy the truth. 
The truth shall make them free, and they shall free indeed — 
free from the guilt, free from the pollution, and, finally, 
free from the effects of sin. All such will find a home in 
heaven. We now hasten to notice, 

II. The labor and reproach of God's people: "For, 
therefore, we both labor and suffer reproach." 

1. We labor. Some suppose that orthodox Christians 
depend upon works. They, however, deny the charge. 
Others suppose they repudiate works ; but they repel this 
charge, also. True, some have fallen into each of these 
errors ; but such have no claim to othodoxy. Those truly 
orthodox, pass between the two ; and while persecuted by 
both, they are injured by neither. Orthodox Christians 
believe it is required of them to work, yet they admit they 
cannot merit any thing by their works. 

There are four justifications spoken of in the New Tes- 
tament. 1. That already alluded to as applying to infants : 
" Even so, by the obedience of one, the free gift came upon 
all men unto justification of life." 2. Justification by 
faith, obtained by adults, only: " Being justified by faith, 
we have peace with God ;" " He that believeth, is justified 
from all things." 3. Justification by works, or on the 



THE AUTHOR AND SUBJECTS OF SALVATION. 313 

evidence of works: " Know ye not that Abraham was jus- 
tified by works when he offered up Isaac upon the altar ?" 
" Ye see, then, how by works a man is justified, and not 
by faith only." 4. Justification upon the evidence of 
works altogether. This will take place in the day of 
judgment. Then our thoughts, words, and acts will all be 
disclosed, and by them we shall be justified or condemned. 
(See Matthew, twenty-fifth chapter, from the thirtieth verse 
to the end of the chapter.) 

He who opposes good works, has a controversy with the 
prophets and apostles ; for they were the advocates of good 
works, and labored hard to engage all mankind in the per- 
formance of them. He who opposes good works, pours 
contempt upon the most illustrious parables of our Lord. 
Christ commanded those who entered the "vineyard," 
whether they began early or late, to labor until the even- 
ing, and then receive the reward. Yea, he who opposes 
good works, pours contempt upon the servants of God in 
all ages. For surely folly has never been more manifest in 
any, if good works are not important to salvation ; for we 
find them living in the constant performance of the most 
arduous duties. They were convinced that God required 
them to labor, and they labored hard and cheerfully, and 
many millions have accomplished their work, and passed 
from labor to rest. 

2. We suffer reproach. While Christ was doing the 
will of God, he suffered reproach from the world. And 
while we are doing the will of Christ, we suffer reproach 
likewise. The apostles and their adherents had much to 
suffer. The men of the world suspected their intentions, 
misrepresented their actions, and ever metamorphosed their 
virtues into vices. The Roman emperors had, probably, 
mistaken views of the Christian religion ; hence, no less 
than ten of them put forth their edicts in opposition to 
Christianity. In consequence thereof, the followers of 
27 



314 THE AUTHOR AND SUBJECTS OF SALVATION. 

Christ were compelled either to leave the Koman domin- 
ions, renounce their religion, or forfeit their lives. Only 
a few chose the first, fewer still the second, and, conse- 
quently, most of them submitted to the last. The blood of 
the martyrs, however, proved to be the seed of the Church ; 
for it was found, at the end of each of the ten general per- 
secutions, that the Christians were more numerous than at 
its commencement. It is true, the tide of emigration never 
rolled so strong from earth to heaven as during the con- 
tinuation of those persecutions ; yet the accessions to 
the Church were exceeding numerous, insomuch, that, in 
less than three centuries, Christianity triumphed over the 
mightiest empire of the world. But, unfortunately for the 
Church, it became connected with the state, and a decline 
in the tone of piety was the result. The Church soon 
passed into her wilderness state ; and, for more than 
ten centuries, her stars were few and very far between. 
A Church, indeed, existed; but it was deeply corrupt. 
But few of its members possessed the form, and fewer 
still the power of godliness. However, during the six- 
teenth century, a glorious reformation was effected through 
the instrumentality of Luther, Calvin, and others. The 
work progressed prosperously for a time, until the Protes- 
tant Churches becoming national, they, in their turn, began 
to be greatly corrupted. At the time that Wesley, White- 
field, and others made their appearance, the condition of 
the Church in Great Britain was deplorable indeed. They, 
although members of the Established Church, discovered 
that the Establishment had well-nigh lost the power of god- 
liness, and that but little of the form remained. Hence, 
they began to seek for holiness themselves, and to preach 
reformation of life to others. Their labors were signally 
blessed of the Lord, and soon the work of God revived. 
All who are acquainted with the histories of these two great 
revivals of religion, will be a testimony, that to those who 



THE AUTHOR AND SUBJECTS OF SALVATION. 315 

were the chief instruments thereof, the language of the 
text is applicable: they "labored" and they "suffered 
reproach" And it will, generally, be found true, that 
where Christianity has not gained the ascendency of infi- 
delity, that branch of the Christian Church which is the 
purest in doctrine and practice will receive the largest 
amount of reproach from the world. And, in like manner, 
the individual whose principles and practice approach near- 
est the correct standard will receive the largest amount of 
reproach. The reason is obvious. The example and influ- 
ence of that Church and that individual most powerfully 
reprove the world. And this is the subject of my third 
general division : 

III. To shoio the reason ivhy we labor and suffer 
reproach: "Because we trust in the living God." 

All who "trust in God," are required to obey his com- 
mands. But God commands us to "labor;" therefore, 
trusting in God, we obey his command and labor. And 
we suffer reproach for this very reason — that we labor in 
obedience to his commands. Were I to spend an hour on 
this division, I could make it no plainer; hence, I shall 
leave this, and propound one important question. Does it 
not imply wisdom to "trust in the living God?" Doubt- 
less, you will answer in the affirmative. Then let me con- 
clude by offering a remark or two, to encourage you to 
trust in him unwaveringly to the end. 

1. There is no God that can deliverYike " the living God." 
He has exhibited that ability in the deliverance of our race 
from under the curse of a violated law, and in making sal- 
vation possible for all. The great mass of our race, who 
have come to mature age, have, by their own acts, plunged 
themselves into difficulties, and exposed themselves to the 
pains of an endless hell. None of them could effect their 
own deliverance; none of them could hopefully look for 
deliverance from any order of created beings. However, 



316 THE AUTHOR AND SUBJECTS OF SALVATION. 

to all such a gracious day of probation has been given: 
they are privileged to call upon 44 the living God, who is 
a Savior," and obtain absolution from all their sins. Thou- 
sands have made the experiment — thousands are now 
making it; and the unanimous testimony of ail is, "None 
can deliver like the God in whom we trust." 

2. There is no God that can preserve like " the living 
God." The Christian consecrates himself, arid his all, to 
God, and God takes care of him. The adversary of his 
soul may seek for his destruction, as, long ago, he sought 
for that of Job. He may gain permission of the Lord to 
afflict him for a season ; but, in the end, the afflicted soul 
will always find cause to exclaim, " Good is the will of 
the Lord concerning me." He will find that, although the 
enemy had power to afflict, he had not power to destroy. 
44 Thus far," for purposes of wisdom and mercy, he may 
be permitted to go, 44 but no farther." Job, in the midst 
of his severest afflictions, was enabled to say, 44 Though 
He slay me, yet will I trust in him." He trusted in 
God, and was preserved. 

3. And there is no God that can reward like 44 the living 
God :" 44 The earth is the Lord's, and the fullness thereof, 
the world, and they that dwell therein." But the earth, 
large as it is, is only one small province of his empire. 
Could you travel east, west, north, or south — could you 
rise above, or sink beneath, and push onward with the 
swiftness of light, you would not have traveled three-score 
years and ten, until you would have passed worlds in num- 
ber beyond enumeration, and in magnitude vastly superior 
to the one of your nativity ; and, upon your return, you 
would acknowledge that the dominion of 44 the living God" 
is universal, his resources boundless, and his possessions 
infinite. 

Then, O, "trust" him — trust him as the God of provi- 
dence, and trust him as the God of grace. As the God of 



THE GOSPEL MINISTRY. 



317 



providence, he will provide you with temporal mercies, 
and, as the God of grace, he will feed your soul with the 
bread of heaven. And, while you employ the means to 
obtain the blessing of the God of providence, use the means 
to obtain the blessing of the God of grace, and you shall 
be happy on earth, and happy in heaven. 



SERMON XXII. 

BY REV. HENRY E. PILCHER . 

THE GOSPEL MINISTRY. 

" How, then, shall they call on him in whom they have not believed? 
and how shall they believe in him of whom they have not heard? and 
how shall they hear without a preacher? and how shall they preach, 
except they be sent? as it is written, How beautiful are the feet of 
them that preach the Gospel of peace, and bring glad tidings of good 
things!" Romans x, 14, 15. 

In this chapter, of which our text is a part, the apostle 
Paul continues his controversy with the Jews in reference 
to their mistaken views of God's method of saving sinners. 
He combats their errors with his usual perspicuity — charges 
them with having a zeal for God not according to knowl- 
edge — exposes their sophistry — repels, with the power of 
divine truth, the force of all their arguments, and shows 
most conclusively, that, in their tenacity for the ceremonies 
of the law of Moses, they overlooked almost, if not entirely, 
the grand procuring cause of human salvation, by virtue of 
the death of Christ ; or, otherwise, though they professed 
to believe in the Messiah, yet they rejected Jesus Christ, 
the true Messiah, and the Gospel which he came to estab- 
lish, by perverting the testimonies of God which were 
contained in the Old Testament Scriptures, the authenticity 
of which they publicly acknowledged. And, further, the 
apostle affirms their entire ignorance of God's righteousness, 

27* 



318 



THE GOSPEL MINISTRY. 



and charges thern with going about to establish their own 
righteousness. He then shows the absurdity of their claims 
to justification by the deeds of the law, and, at the same 
time, declares that Christ is the end of the law for right- 
eousness to every one that believeth ; and, further, represents 
Christ, in all his offices, as the true Messiah — the only Sa- 
vior of perishing sinners. He chides their unbelief, and 
represents Christ as the only true and proper object of faith. 
He takes occasion here, not only to set forth the true claims 
of the Gospel, in reference to Christ, as its immediate author, 
but its efficacy in the salvation of all who believe with a 
heart unto righteousness. He then proceeds to show the 
design of the Gospel, and that, in order to the accomplish- 
ment of its ultimate object, it must be promulgated through 
the instrumentality of a proper and regularly authorized 
ministry : " For how shall they hear without a preacher, 
and how shall they preach except they be sent?" which 
leads us to an examination of the authority by which the 
minister of Christ should enter upon, and the manner in 
which he should execute the sacred functions of his high 
calling. The text indicates, 

I. A DIVINE CALL TO THE WORK OF THE GOSPEL MIN- 
ISTRY. 

II. THE NECESSARY QUALIFICATIONS FOR THE WORK. 

III. THE DESIGN OF THE GOSPEL MINISTRY. 

IV. THE MANNER IN WHICH ITS DUTIES ARE TO BE PER- 
FORMED. 

I. The text indicates a divine call to the work of the 
Gospel ministry. 

God has always employed his own instruments for the 
accomplishment of his own work. In the early dispensa- 
tions of his moral government, in our world, he called the 
patriarchs, the prophets, and sometimes the direct ministry 
of angels, to execute his equitable and gracious designs in 
our world. Subsequently, he called the apostles and their 



THE GOSPEL MINISTRY. 



319 



successors to the high and holy work of preaching the 
Gospel of his Son. 

Noah was a preacher of righteousness, and received his 
commission directly from God to warn the antediluvians 
against their wickedness, apprising them of the righteous 
retributions of Jehovah, which slumbered not, though 
delayed for a time. Jonah surely had never gone to Nin- 
evah, as the embassador of God, to preach repentance to 
that wicked and idolatrous people, had he not received 
his commission from Heaven a second time. The Al- 
mighty, speaking by the prophet Jeremiah, says : " Since 
the day that your fathers came forth out of the land of 
Egypt, unto this day, I have even sent unto you all my ser- 
vants, the prophets, daily, rising up early, and sending 
them." The prophet Isaiah ascribes his commission to the 
Spirit of God: "And, now, the Lord and his Spirit hath 
sent me unto you." The same prophet declares, in lan- 
guage the most clear and unequivocal, wherein he repre- 
sents by himself, typically, the preaching of our Lord Jesus 
Christ, that the authority by which he entered upon and 
executed the high functions of his ministry, was divine : 
"The Spirit of the Lord God is upon me, because he hath 
anointed me to preach good tidings to the meek ; he hath 
sent me to bind up the broken-hearted," &c. The apostle 
Paul affirms that his commission was not self-assumed, when 
he says, " Christ sent me not to baptize, but to preach the 
Gospel." He was pressed in Spirit; he felt that the vows 
of God were upon him, " Yea, woe is me, if I preach not 
the Gospel." He plainly declares that it was not of choice 
on his part, but of necessity, that he preached the Gospel : 
"For necessity is laid upon me." 

Now, from the facts detailed in the experience of the 
apostle Paul, and many others of the sacred writers, we 
may very justly infer the absolute necessity of a call from 
Heaven to the work of the Gospel ministry ; for the moral 



320 



THE GOSPEL MINISTRY. 



government of God has not been abrogated; its precepts 
remain unchanged in reference to the work of the Gospel 
ministry. The same rule that governed the apostle Paul 
and his coadjutors, must govern in all ages. Hence the 
necessity of extreme caution on the part of the Church in 
her selection of men to preach the Gospel of Christ; for 
nothing can be more subversive of the true and vital 
interests of the Church of God than an unauthorized, 
and, consequently, unqualified and irresponsible ministerial 
association. Men should be equally cautious, therefore, 
in entering upon so important a work as that of the Gos- 
pel ministry, that they run not before they are called, and 
be found warring at their own charges ; " For no man 
taketh this honor unto himself, but he that is called of God, 
as was Aaron;" " For the prophecy came not, in old time, 
by the will of man ; but holy men of God spake as they 
were moved by the Holy Ghost." It is true that God does 
not call men by the same miraculous power as in former 
days. He does not call them by an audible voice, as was 
the case in the days of the patriarchs, the prophets, and 
the apostles ; yet he does call them by his Spirit. He 
speaks to the hearts and consciences of men in a manner 
that plainly indicates their duty, and enforces the conviction 
so strongly, that, like Paul, they are ready to cry out, 
''Lord, what wilt thou have me to do ?" 

Further: according to the unbroken chain of Scripture 
testimony, nothing is more palpably absurd, than to suppose 
that any man can be properly authorized to enter upon the 
work of the Gospel ministry, unless he first be moved by 
the Holy Ghost. It is unreasonable, also, to suppose that 
God would leave matters of such high import at loose ends, 
and trust to the wisdom of erring man the selection of the 
instruments to accomplish the great work of human salva- 
tion. The apostle Paul affirms, that " God hath chosen the 
foolish things of the world to confound the wise ; and God 



THE GOSPEL MINISTRY. 



321 



hath chosen the weak things of the world to confound 
things which are mighty." Though God has, therefore, 
seen proper, in his infinite wisdom and goodness, to call 
human instrumentalities to the high and holy work of pub- 
lishing the tidings of salvation to perishing sinners, he has 
reserved to himself the sole prerogative of the selection of 
the instruments whom he sees best adapted to that work. 
And it is clear, that no man can have a just sense of the 
responsibilities of the sacred office of the Gospel ministry, 
unless he be moved by the Holy Ghost to enter upon that 
work. 

Again: the apostle Paul affirms, that the diversity of 
grade, in the ministerial order, was of divine appointment. 
And further : according to the acknowledged economy of the 
Jewish Church, none were allowed to officiate in the office 
of the priesthood, excepting those who were regularly ini- 
tiated ; and that institution was acknowledged to be of divine 
appointment. John, also, was divinely authorized as the 
harbinger of our Lord Jesus Christ, when he went into the 
wilderness, preaching repentance to the people. 

The example of our Lord Jesus Christ, the High Priest 
of our profession, is sufficient to settle for ever all cavil 
upon this subject, and establish the doctrine of a divine call 
to the work of the Gospel ministry. He was sent from 
heaven, not only to die for the world's redemption, but to 
complete the great and glorious scheme of man's salvation, 
by instituting and preaching the Gospel, of which he 
was the author. When, at the river Jordan, he was regu- 
larly inducted into the office of the ministry, or priesthood, 
according to the Levitical order, God acknowledged the 
consecration, and sealed his commission by the Holy Ghost, 
who descended in the form of a dove, and lighted upon his 
head, while a voice was heard, saying, " This is my beloved 
Son." And from this time began Jesus to preach. Wit- 
ness his inimitable sermon upon the mount; his teachings 



322 



THE GOSPEL MINISTRY. 



in the Jewish synagogues, and in the public assemblies 
on the coasts of Galilee. Our Lord not only laid down the 
great precedent to all after ages, in reference to the manner, 
but, also, the authority by which his ministers were to 
enter upon and execute the solemn and awfully responsible 
duties of their office — demonstrating the truth with inimita- 
ble beauty, as he proclaimed with unparalleled perspicuity, 
and with unearthly eloquence, the Heaven-inspired lessons 
of peace and good-will to man, which were embodied in 
the celestial message which announced his advent into our 
world. 

The twelve apostles (though one of their number fell by 
transgression) were the chosen instruments of God, for the 
special purpose of preaching the unsearchable riches of 
Christ. Thus, from a careful examination of the holy 
Scriptures, both of the Old and New Testaments, we 
assume that there is nothing more reasonable than a divine 
call to the work of the Gospel ministry: " For how shall 
they preach except they be sent?" 

II. The necessary qualifications for the work. 

1. The man who professes to be called to the high and 
holy work of publishing the tidings of salvation to perish- 
ing sinners, must be well versed in theology. He must 
have ready and just perceptions of the attributes of God, 
and his method of saving sinners. And, in order to this, 
he must be thoroughly acquainted with holy Scripture — 
with all its doctrines and precepts ; for this is the medium 
through which God has been pleased to reveal his gracious 
designs to dying men. He must take the Bible as the 
man of his counsel — as the only and sufficient rule of faith 
and practice ; for " all Scripture is given by inspiration of 
God, and is profitable for doctrine, for reproof, for correc- 
tion, for instruction in righteousness : that the man of God 
may be perfect, thoroughly furnished unto all good works." 
And to be able to understand, or justly appreciate the high 



THE GOSPEL MINISTRY. 



323 



claims of the Gospel, he must be a man of deep and intense 
thought — his intellectual and mental, as well as his moral 
faculties must be properly cultivated. He must, also, give 
himself to reading: "Study to show thyself approved 
unto God, a workman that needeth not to be ashamed." 

2. And further : in order to a correct understanding of the 
ethics of the Gospel, the minister must be diligent in the 
acquisition of knowledge, without which he would not be 
able to teach others with ability: " Not a novice, lest, being 
lifted up with pride, he fall into the condemnation of the 
devil." 

3. Again : his knowledge of the doctrines of repentance, 
qf justification by faith, of spiritual regeneration, and of 
sanctification, or holiness of heart and life, must be experi- 
mental and practical, if he would be successful in teaching 
others ; for nothing is more preposterous, than to suppose 
that any man is qualified to minister in holy things, who is 
himself unsanctified and unholy. He could not say, " That 
which we have seen and heard, declare we unto you;" or, 
" We are witnesses of these things." Moreover, without 
personal holiness, no man is capable of appreciating the 
efficacy of the blood of Christ, which cleanseth from all 
sin, much less, to teach it to others; for "if the blind lead 
the blind, both shall fall into the ditch." No man should 
ever presume to enter upon so sacred and high a calling as 
that of the Gospel ministry, until he has received the gift 
of the Holy Ghost; for, otherwise, he would not only be 
unqualified, but totally unauthorized to represent the high 
claims of the Gospel, as a "good minister of Jesus Christ." 
He must tarry at Jerusalem until he is endued with power 
from on high. His ministry, or commission, must have 
the seal of the Holy Ghost, if he would have the divine 
approval. 

4. Again: as the minister of Christ is set for the "de- 
fence of the Gospel," in order to his success, he must 



324 



THE GOSPEL MINISTRY. 



"put on the whole armor of God" that he may be able to 
stand against the wiles of the devil, and the devices of 
wicked men. He must recollect that he has a formidable 
host of enemies with which to contend, both visible and 
invisible: "For we wrestle not against flesh and blood, 
but against principalities, against powers, against the rulers 
of the darkness of this world, against spiritual wicked- 
ness," or wicked spirits, "in high places." In addition 
to the combined influence of infernal agencies employed 
by the grand adversary of God and man, he has to con- 
tend with wicked men of various ranks — the rulers of the 
earth, as well as their inferiors — the refined, as well as the 
more rude — the learned, as well as the illiterate. 

5. That he may be successful in repelling the combined 
powers of earth and hell, including all the stratagems of 
Satan and the artifices of infidel sophistry, he must be thor- 
ough in the acquisition of literary as well as theological 
knowledge. But when we speak of learning, as a neces- 
sary qualification for the Gospel ministry, we do not mean 
the mere acquisition of knowledge; but the proper educa- 
tion of both the mental and moral faculties; for the acqui- 
sition of knowledge, without this, will never qualify any 
man for extensive or real usefulness in society : while, on 
the other hand, knowledge, in connection with proper culti- 
vation of the moral and intellectual powers, and sanctified 
by the light of divine truth, is just what every minister of 
Christ needs to qualify him for a successful performance of 
the arduous and responsible duties of his high calling. 
Indeed, without it, he must be defective in his ministerial 
qualifications, and, most assuredly, will not be able to make 
full proof of his ministry, in the defense of the faith against 
the assaults of the enemies of the cross of Christ. And, 
in the judgment of charity, we have too much reason to 
fear, that those who denounce learning in the Gospel minis- 
try, do it in mere self-defense — urging their objections 



THE GOSPEL MINISTRY. 



325 



against learning as a sort of apology for the want of better 
qualifications themselves, or else, for the want of a proper 
education, they are not capable of appreciating it in others. 

Furthermore : when we speak of literary acquirements 
as a necessary qualification for the Gospel ministry, we do 
not mean to be understood as urging, that every man who 
is called of God to preach the Gospel should be compelled 
regularly to graduate in a literary institution, any more 
than that he should be compelled to pass from three to 
five years in a regular theological institution before he 
should be allowed to preach Christ and the resurrection : 
but we do urge, that he should give himself to reading, to 
meditation, and prayer ; his habits of study should be well 
formed ; his books should be well selected — leaving out all 
trash, such as novels, romances, and polite literature, 
falsely so called, which has a tendency to vitiate, rather 
than to improve either mind or morals. Finally, on this 
point, his course of reading should be well devised, and 
then prosecuted with industry and perseverance. 

6. The minister of Christ should be " stable in all his 
ways," a man of unflinching integrity, and uprightness 
of purpose, as, also, of sound discretion; "In all things 
showing himself a pattern of good works : in doctrine 
showing uncorruptness, gravity, sincerity, sound speech 
that cannot be condemned; that he that is of the contrary 
part may be ashamed, having no evil thing to say of him." 

7. He should be a man of genuine piety, so that he may 
"be an example to the believers in word, in conversation, 
in charity, in spirit, in faith, in purity." He should be 
heavenly-minded, holding constant communion with God 
in prayer; "For," says Paul, "our conversation is in 
heaven." His soul should be filled with the love of God, 
and inspired with an ardent zeal for the salvation of perish- 
ing souls — a " zeal which cannot be awed by the scorching 
suns of the south, nor the ice-bound hills and polar snows 

23 



326 



THE GOSPEL MINISTRY. 



of the north — a zeal which the fires cannot consume, nor 
the floods drown." 

8. He should be a man of peace. Nothing is more 
degrading to the ministerial office, than a meddling with, 
and stirring up strife, either by hearing or bearing evil 
reports under any circumstances. He should adopt, for his 
motto, the language of the apostle: "Follow peace with 
all men." 

9. Above all men, the minister of Christ should be an 
example of patience. He should never repine under the 
dispensations of Providence, however dark and mysterious 
they may appear for the present. He should recollect that 
often, for the wisest and best purposes, God may, for a 
time, conceal the smilings of his face behind a frowning 
providence ; therefore, when he cannot scan the provi- 
dence of God, he must learn to trust him for his grace; 
though his faith may be sorely tried, he must recollect, that 
"when he is tried, he shall receive the crown of life;" 
though he be persecuted, he must bear it patiently; "For 
so persecuted they the prophets." He must submit cheer- 
fully to bear the reproaches of Christ — willing that the 
world should say all manner of evil of him falsely for the 
Lord's sake, though it cost him the sacrifice of his good 
name, and all else of earthly good; saying, with the apostle, 
" Yea, doubtless, and I count all things but loss for the 
excellency of the knowledge of Christ Jesus my Lord : 
for whom I have suffered the loss of all things, and do 
count them but dung, that I may win Christ." 

10. The minister of Christ must be moved by no secular 
motives. He who enters upon this work with any less mo- 
tive than God's glory and man's salvation, has yet to learn 
the first lesson of the minister's duty, if he has not entirely 
missed his calling. Rather, he must be willing to give up 
houses and lands, home and friends, to go in search of the 
lost sheep of the house of Israel, wherever the providence 



THE GOSPEL MINISTRY. 



327 



of God may direct; encouraged by the promise, " Lo ! I am 
with you alway, even unto the end of the world," and 
cheered by the declaration, " They that turn many to right- 
eousness, shall shine as the stars for ever and ever." 

III. The design of the Gospel ministry, 

I. The Gospel is adapted to the capacities and neces- 
sities of all mankind. It offers wisdom to the ignorant, 
eyes to the blind, ears to the deaf, feet to the lame, 
strength to the feeble, health to the afflicted, riches to the 
poor, liberty to the captives, joy and peace to the disconso- 
late, and life to the dead. It has for its immediate object, 
the salvation of perishing sinners ; for it is the power of 
God unto salvation, to every one that believeth, both to the 
Jew and to the Greek. That it is universal in its applica- 
tion to man, is abundantly evident from the announcement 
made to the shepherds on the plains of Bethlehem, by the 
celestial messenger, which fell upon the stillness of the 
night, soft and sweet as the music of heaven itself : " Fear 
not; for behold I bring you good tidings of great joy, which 
shall be to all people." The apostle, in representing the 
efficiency of the Gospel, says, " The grace of God, that 
bringeth salvation, hath appeared unto all men;" from 
which it is clear, that the Gospel contemplates the restora- 
tion of man to the favor of God, and the enjoyment of 
eternal life in heaven, by faith in the atoning merits of 
Jesus Christ as the grand condition. 

But how is this great and glorious object to be accom- 
plished? We answer, that it must be brought about by the 
instrumentality of preaching; for God has instituted the 
Christian ministry for that special purpose, as will appear 
evident from the declaration of St. Paul: 44 For after that 
in the wisdom of God the world by wisdom knew not 
God, it pleased God by the foolishness of preaching to 
save them that believe." And, as we have previously 
affirmed that the design of the Gospel is the conversion of 



328 



THE GOSPEL MINISTRY. 



the world, then it necessarily follows, that it must be uni- 
versally promulgated. And that Christ designed his minis- 
ters to publish the tidings of salvation to the very ends of 
the earth is evident ; for after he had called his apostles, 
and sealed their commission by his divine authority, he 
commanded them to "go and teach," or disciple, " all 
nations, baptizing them in the name of the Father, and of 
the Son, and of the Holy Ghost" — plainly showing, that 
the world was the parish of the faithful minister, and that 
his business was to preach Christ and the resurrection 
wherever he went. It is very evident, therefore, that 
Christ designed, by means of an efficient, heaven-inspired 
itinerant ministry, to accomplish the great end of the 
Gospel in our world; and, from the fact that the Gospel 
ministry was instituted upon the itinerant, or missionary 
plan, and that plan never having been changed by our 
Lord or any of his apostles, that he designed it to be a 
precedent to all after ages ; nor can we conceive of any 
other plan so likely to prove successful in the promulgation 
of the Gospel, and the accomplishment of its great end. 

Finally : the grand design of the Gospel ministry is to 
accomplish, by the powerful demonstrations of the Spirit 
of God, a complete triumph over all the enemies of the 
cross of Christ, and to bring about the time when the 
latest foe of our race shall cease to hurt or destroy in 
all God's holy mountain — the time "when the earth shall 
be filled with the knowledge of the glory of the Lord" — 
"when all flesh shall see the salvation of God" — the 
time when the crimsoned banner of the cross shall over- 
shadow land and sea, and the tidings of salvation roll 
from every mountain top, and re-echo through every val- 
ley, and across every plain, till the rulers of the earth, 
together with their subjects, inspired with a generous 
Christian philanthropy, shall meet, in one common broth- 
erhood, to pay their homage at Immanuel's feet — the time 



THE GOSPEL MINISTRY. 



329 



when "nation shall no more rise up against nation," 
and the eyes of men be no more pained with the sight of 
"garments rolled in blood" — when the golden chain of the 
Gospel of peace shall encompass the vast globe on which 
we live — when the undiminished light of Christianity shall 
rise in full-orbed splendor to the meridian of both hemi- 
spheres, and stand as a beacon light to all the surrounding 
nations of our world. Having thus briefly considered the 
design of the Gospel ministry, we proceed to notice, 

IV. The manner in which the duties of the Gospel 
ministry are to be performed. 

1. It is the business of the faithful minister to preach 
Christ, in all his offices, as the only Mediator and Savior of 
sinners : " Christ the power of God, and the wisdom of 
God," " whom we preach, warning every man, and teach- 
ing every man in all wisdom, that we may present every 
man perfect in Christ Jesus." He must not shun to 
declare the whole counsel of God, though the world may 
frown upon him, warning sinners of their danger, and 
teaching them the way of salvation, as the Spirit of God 
may give him utterance. He must not be awed by mortal 
frowns to conceal the word of God, " nor lured by the 
smiles of men to soften the truth, or smooth his tongue;" 
but, in the spirit of meekness and humble boldness, urge 
the whole claims of the Gospel, lift the standard of the 
cross, invite the penitent sinner to Christ, and, at the same 
time, press home upon the conscience of the impenitent 
the claims of Divine justice: "Knowing the terrors of the 
Lord, we persuade men." He must set life and death 
before the sinner. To him the word of Lord is as to 
Isaiah, " Cry aloud, spare not, lift up thy voice like a 
trumpet, and show my people their transgressions, and the 
house of Jacob their sins." It is his duty uncompro- 
misingly to enter his solemn protest against the sins of the 
people, both within and without the pale of the Church. 

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THE GOSPEL MINISTRY. 



2. The minister of Christ should be strictly correct in 
all his deportment; and his manner of preaching such as 
become th the Gospel of Christ, lest he bring a reproach 
upon the cause of his divine Master. What is more dis- 
gusting than to see a minister of the Gospel of Christ act- 
ing in the pulpit as if on a theatrical stage, indulging in low 
witticisms, in order to court a smile, when he should win a 
soul, by enforcing, in a grave and dignified manner, the 
sacred and awful truths of the Gospel? What is more 
painful to the judicious, sober-minded Christian, than to 
see a man who professes to be called of God to minister in 
holy things, resorting to groveling wit, which has a direct 
tendency to create levity? and how do such ministerial 
performances appear to the unregenerate ? Will they not 
have but too much ground to assume, that our most holy 
religion is a mere farce, and the Bible a fabled legend, if 
such be the true characteristics of the Gospel ministry? 
But, as the Bible is the word of God, and the religion of 
Christ eternal truth, will not all the intelligent and the 
judicious at once unite in the decision, that such things 
are a mere burlesque upon Christianity, rather than an 
honest exhibition of it? And it must be admitted by all, 
that the practice alluded to has a strong tendency to vitiate 
the taste, and disqualify many, if not all, to receive the 
preaching of the Gospel in its native simplicity. 

How careful, then, should the minister be to avoid every 
species of groveling, undignified sayings, in the pulpit, that 
he may be an example worthy of imitation by all who 
attend upon his ministry ! We are aware, however, that 
some may plead a constitutional peculiarity, in extenuation 
of the fault we have condemned ; but this is, unquestion- 
ably, at best, but a lame apology; for, upon such a prin- 
ciple, almost every vice common to fallen human nature 
might be allowed. It is no difficult matter to detect the 
futility of all such apologies, as the principle itself carries 



THE GOSPEL MINISTRY. 



331 



with it its own refutation, by calling in question the efficacy 
of the blood of Christ, which cleanseth from all sin, and 
by rejecting that faith which purines the heart and over- 
comes the world. And how unjustifiable do all such light 
exhibitions of the Gospel appear, in view of the declarations 
of the apostle: " Wherefore, seeing we have this ministry, 
we faint not, but have renounced the hidden things of dis- 
honesty, not walking in craftiness, nor handling the word 
of God deceitfully, but by manifestation of the truth, com- 
mending ourselves to every man's conscience in the sight 
of God;" "Therefore, if any man be in Christ he is a 
new creature ; old things are passed away ; behold, all 
things are become new; and all things are of God, who 
hath reconciled us to himself, by Jesus Christ, and hath 
given to us the ministry of reconciliation." Now, from 
the data laid down by the apostle in the above, and many 
other passages, in reference to the ministerial character, it 
is no difficult matter to decide the point, that whatever a 
man inherits by nature which is incompatible with the 
spirit and genius of the Gospel, ought to, and must be 
subdued by the grace of God, before he is properly qual- 
ified to minister in holy things. 

In conclusion, we need only say, that, of all the subjects 
which come within the range of human investigation, the 
Gospel stands pre-eminent, in point of dignity; and, in real 
worth, it far transcends all Others. It has for its immediate 
author the great Sovereign of the universe, the source of 
all good ; it portrays to man, as in a mirror, his fallen and 
degraded condition by nature ; it points him to the great 
atonement of Christ as the only remedy, and invites him to 
look and live; it shows the destructive consequences of sin 
in the present and future states, and proposes to reward the 
righteous with life eternal. In a word, it treats of time and 
eternity, and holds out a lamp to direct man from earth to 
immortality and eternal blessedness, and claims only to be 



332 



THE VIRTUOUS WOMAN. 



treated in a style comporting with its own dignity and 
excellence of character, in order to the accomplishment of 
its great designs. 



SERMON XXIII. 

BY REV. DAVID WHITCOMB. 

THE VIRTUOUS WOMAN. 

"She openeth her mouth with wisdom; and in her tongue is the 
law of kindness. She looketh well to the ways of her household, 
and eateth not the bread of idleness. Her children arise up, and call 
her blessed; her husband, also, and he praiseth her. Many daughters 
have done virtuously, but thou excellest them all. Favor is deceitful, 
and beauty is vain: but a woman that feareth the Lord, she shall be 
praised. Give her of the fruit of her hands; and let her own works 
praise her in the gates," Proverbs xxxi, 26-31. 

It has ever been a distinguishing feature of revealed 
religion, in all its dispensations, that it exalts woman, and 
appreciates her influence in society. Paganism, Moham- 
medanism, and, we might add, all religions other than 
revealed, have always degraded her, reducing her to a 
mere beast of burden, born to be the slave of man's 
whims and passions, often denying her a spiritual nature, 
and an immortality. The Bible presents her to us as taken 
out of man, and, therefore, " bone of his bone, and flesh 
of his flesh;" designed as a "help meet for him," and 
to have such a hold upon his affections, that a man should 
leave father and mother, and cleave unto his wife. 

Her influence on society has ever been such, that its 
character, to a very great degree, has depended upon her. 
The first impressions, which are always the most abiding, 
and which usually give character to the whole life, are 
received from the mother, in the nursery. We speak with 
enthusiasm of the mother of Moses, Samuel, John the 



THE VIRTUOUS WOMAN. 



333 



Baptist, the Wesleys, Edwards, and Washington; and, 
indeed, a correspondence, in many respects, is found to 
exist between almost all men who have ever been distin- 
guished for greatness and goodness, and their mothers. 
The incomparable valor of the Spartans was, to a great 
degree, derived from their mothers, who, from their infancy, 
taught them to despise danger ; and, when of an age which 
enabled them to go forth to war, gave them a shield, with 
the admonition to bring it home to them, or to be brought 
home on it. As "the child is the father of the man," the 
training up of a child in the way he should go, assures us, 
that when he is old he will not depart from it. The posi- 
tion and natural relation of the mother to her offspring, 
must give her a vastly controlling influence in the forma- 
tion of their character and future destiny. 

Revealed religion (and especially Christianity, which is 
its perfection) has done much for the human race in gen- 
eral ; but it has been especially a benefit to woman ; and 
she, in general, has acknowledged the benefit. She minis- 
tered of her substance to Christ and his disciples, while 
engaged in their ministry — " she was last at the cross, and 
first at the sepulchre ;" and the greater number of those who 
constitute the visible Church being females, is proof of her 
attachment to revealed religion. To maternal piety the 
Church is indebted for her most gifted and pious sons. 

In the second, fifth, and sixth chapters of this book, the 
writer has given us a painful description of the baneful 
effects of impure and vicious women on individuals and 
society, and, as if to indemnify us, in some sort, for the 
disagreeable contemplation, has presented us with a full- 
length portrait, in this, of a truly virtuous one. The term 
virtue, in the connection of our text, is not employed in a 
special, but in a general sense, and is the same as true 
piety, or religion. Our text is the latter part of this 



334 



THE VIRTUOUS WOMAN. 



beautiful description of a virtuous woman. In the discussion 
of this subject, we shall notice, 

I. The great principles that influence and gov- 
ern HER HEART. 

"She feareth the Lord." The phrases, " Feareth the 
Lord," " The fear of the Lord," &c, which so frequently 
occur in the Scriptures, are not to be understood as imply- 
ing a servile dread, or terrifying fear of the Lord. This 
frame of mind may, and, perhaps, generally does, charac- 
terize the newly awakened sinner, when, aroused from his 
spiritual slumber, and brought to some just conception of 
the danger to which his sins have exposed him, the ter- 
rors of the Almighty make him afraid. The phrase is to 
be taken in a general sense, and indicates the great moral 
principles that govern the heart of the truly regenerate. As 
distinguished from the slavish fear just mentioned, it has 
been called a filial, or loving fear. This distinction is 
proper; for this fear of the Lord is a compound affection, 
and consists of love and dread. It is fully expressed by 
the word reverence. Reverence cannot exist where there 
is not love and fear. The mother loves the "child she 
bears" with an affection strong, tender, and undying; but 
she does not reverence her babe, because she does not fear 
it. Again : we fear ravenous beasts, or poisonous reptiles, 
but we do not reverence them, because we do not love 
them. We reverence the great and the good. A good 
child will revere a good parent. As God is " higher than 
the highest," so the reverence rendered to him should be 
supreme. He is to be loved with all the heart, and to be 
feared above all things. We should dread his displeasure 
more than any other evil that could possibly befall us. 

Supreme love to God is enjoined in both the Old and New 
Testaments. It is inculcated in the Old, not only in the 
first table of the law, which our Savior interprets as loving the 



THE VIRTUOUS WOMAN. 



335 



Lord our God with all the heart, mind, soul, and strength, 
but in the memorable promise, " I will circumcise thy 
heart, and the heart of thy seed, to love the Lord thy God 
with all thy heart, that thou mayest live." Now, it is ob- 
vious, if any love the Lord with all their strength, that 
there is no temptation, which is addressed to the affections 
only, which can induce them to commit any known sin. 
The fellowship and favor of God, with such, is esteemed a 
greater good than all things else. No consideration can 
induce them to forfeit that favor; let it be wealth, however 
great — pleasure, however joyous — honor, however fascina- 
ting; still, God is loved and valued more than all these. 
Such a one, in the midst of any, or all these temptations 
combined, would triumphantly say, " Whom have I in 
heaven but thee ? and there is none upon earth that I desire 
besides thee." The supreme love of God, then, may be 
considered as effectually securing the heart against all 
temptations which are addressed to the affections only. 

But still it may be seen, that temptations which are ad- 
dressed to our aversions, and which arouse our fears, may 
induce the soul to yield to sin; like Peter, who, in view of 
martyrdom, denied his Lord. Now, reverence, or " the 
fear of the Lord," includes fear, as well as love. And this 
we shall also find enjoined in the Scriptures : " Sanctify 
the Lord of hosts himself, and let him be your fear, and let 
him be your dread." To sanctify, is to separate, or to set 
apart. The meaning is, that the Almighty, with all his 
attributes — with all his vast and unlimited resources — his 
great and uncontrollable power to bless or to curse — to 
protect or to blast, should be habitually present to the mind ; 
and that we should ever consider that no calamity, pain, 
sorrow, or woe, can at all compare with the unutterable 
wretchedness of forfeiting the favor of God, and of inherit- 
ing his wrath; or, in a word, of committing a known sin. 
Hence, our Savior tells us to " fear not them that kill the 



336 



THE VIRTUOUS WOMAN. 



body, and after that have no more that they can do. But I 
will forewarn you whom ye shall fear : fear Him, which, 
after he hath killed, hath power to cast into hell ; yea, I 
say unto you, fear him." It is also plain, that, if God 
is thus supremely feared, no threatened evil, however 
great, or any number of evils, can induce that heart to sin 
knowingly against God, and brave his displeasure. Thus, 
the pious matron in whose heart "the love of God" has 
been "shed abroad by the Holy Ghost," and upon whom, 
to use a Scriptural expression, God has "put his fear," is 
proof against all temptations to known sin, while supreme 
reverence of God rules in her heart. She is thus "clothed 
with the armor of righteousness on the right hand and on 
the left." The text farther presents, 

II. Her external conduct, as influenced by these 

GREAT PRINCIPLES. 

1. Her conversation: "She openeth her mouth with 
wisdom ; and in her tongue is the law of kindness." To 
open the mouth with wisdom, is to open it with prudence. 
There are few things more important to the reputation and 
usefulness of a person, than a prudent government of the 
tongue. And this is especially true in regard to woman. 
If she open her mouth with wisdom, she must open it 
sparingly. It will be impossible for a great talker always 
to speak with propriety : " In the multitude of words there 
wanteth not sin." The conversation of such may want 
the power to charm or instruct, but it will never want " sin." 
To open the mouth with wisdom, is to open it with caution: 
"I will take heed to my ways," says the pious Psalmist, 
" that I sin not with my tongue." And much care and reflec- 
tion will be found necessary always to speak with propriety; 
especially, as the tongue is so easily moved to action. 
The least stir of passion in the bosom, or the continual 
succession of thoughts that arise in the mind, are suffi- 
cient to prompt it to speak. Much thought, and habitual 



THE VIRTUOUS WOMAN. 



337 



recollection will be necessary to the performance of this duty. 
The recollection of the presence of God, and the aids of 
his grace will be requisite. Where will you find the person 
who has not suffered hours of bitter self-reproach, from 
having uttered a hasty word ! It was in haste that the 
Psalmist said that " all men are liars." If the mouth is 
opened with wisdom, it will be opened piously. Her 
speech is with grace, seasoned with salt, and it ministers 
grace to the hearers. If out of the abundance of the 
heart the mouth speaketh, the theme of her conversation 
will be religion. Finally, she openeth her mouth with wis- 
dom, because she opens it kindly : "In her tongue is the 
law of kindness." If wisdom is using the best means to 
secure the best ends, then, to open the mouth kindly and 
affectionately is true wisdom. No good purpose was ever 
accomplished by harsh or bitter words ; especially in the 
mouth of a woman. Her might is in her meekness. Her 
power is in the sweetness of her temper, expressed by 
sweet words. Her heart should be the home of every angelic 
virtue — patience, meekness, gentleness, kindness, and ten- 
derness ; and her speech should distill as the dew — soft, 
fragrant, and refreshing. A scold, by the constant din of 
her voice, which Solomon not inaptly compares to "a 
continual dropping in a very rainy day," may, at first, 
on some occasions, accomplish her ends by merely ex- 
hausting the patience ; yet she must, unavoidably, lose more 
than she gains. She thus exasperates kind feelings, and 
estranges, to some degree at least, affectionate hearts. But 
the woman in whose tongue is the law of kindness, is much 
more certain to accomplish her purposes, and always secures 
the confidence and affection of the whole circle in which 
she moves. 

2. The supervision of the moral welfare of her house- 
hold: "She looketh well to the ways of her household." 
The moral welfare of all under her roof lies very near her 
29 



338 



THE VIRTUOUS WOMAN. 



heart; and she determines, with Joshua, that, as for her 
and her house, she will serve the Lord. She patiently 
instructs, kindly admonishes, and gently reproves. A 
mother's affection, care, and prudence are all employed to 
"train up" her children "in the way they should go" — to 
rear them in the "nurture and admonition of the Lord." 
She infuses into all hearts under her control her own gentle 
spirit, unaffected piety, and reverence for divine things. 
Neither the servant, boarder, or sojourner in her house is 
neglected — -all are required to comply with the rules of her 
household. 

3. She diligently attends to the pecuniary affairs of 
her family : " She eateth not the bread of idleness." She 
is mistress of her own house. If poor, she sees the neces- 
sity of lightening the toils of her husband, and of aiding 
him in struggling for a competency. She is truly a help- 
mate to her husband. Is she rich ? She knows that im- 
providence would squander her wealth. She takes the 
supervision of her whole house. She knows how every 
thing ought to be done, and she sees that it is done right. 
She is not afraid of compromising her dignity by being 
often in the kitchen. She considers nothing too small to 
be looked after and to be attended to. I would not degrade 
woman. No ; I would elevate her to an angel, if desired. 
But I would have her a good angel, by all means. But 
good angels are " all ministering spirits." 

III. Her reward in this life. 

Godliness hath reward in this life, as well as in that 
which is to come. She not only has the approbation 
of God, the answer of a good conscience, and inward 
"peace," and "assurance," which are the immediate fruits 
"of righteousness," but she obtains the praise of those 
whose kind regards afford the most gratification to the 
heart of a wife or a mother: " Her children arise up and 
call her blessed ; her husband, also, and he praiseth her." 



THE VIRTUOUS WOMAN. 



339 



Her children, whether male or female, penetrated with 
gratitude at the vast and incalculable advantages derived 
from the instructions, admonitions, spirit, and example of 
such a mother, "rise up and call her blessed." How 
often do we see this verified in children, who, walking in 
the " ordinances of the Lord blameless," blessed with the 
peace of pardon, and the comforts of religion, prosperous 
in business, and of fair reputation, attribute all, under God, 
to the blessed influence of a pious mother ! How often, in 
social religious meetings, do we hear God blessed for pious 
mothers ! Not only while the good mother lives do her 
children bless her, but when she rests from her labors of 
love, in a peaceful grave, they embalm her memory with 
the most tender and grateful recollections. Blessed mother ! 
and thrice blessed children in having such a mother ! " Her 
husband, also, and he praiseth her." She secures his 
warmest affection and respect. Deeply impressed with 
her virtues and excellences, and sensible of the inestima- 
ble treasure of a good wife, he breaks out in her praise : 
" Many daughters have done virtuously, but thou excellest 
them all." Such a wife has the full confidence and affec- 
tion of her husband, or he must be utterly unworthy of the 
relation he sustains to her. 

IV. The pertinent moral reflection contained in 
the text. " Favor is deceitful, and beauty is vain; but a 
woman that feareth the Lord, she shall be praised." 

Favor here is the same as grace, and indicates that cour- 
teous demeanor and urbanity of manners which so much 
become a woman — or, in modern style, an accomplished 
lady. Now all this gracefulness may be perfectly aca- 
demical : she may be indebted to the same kind of teaching 
for her accomplishments as she is for her skill in music 
or dancing. If her moral education has been neglected — 
if the pleasantness of her manners arises not from an 
enlightened mind and virtuous heart, her accomplishments 



340 



THE VIRTUOUS WOMAN. 



will prove deceptions. A little irritation, opposition, or dis- 
appointment, and all this mimic sweetness and gentleness is 
changed into wormwood and gall: the fuel of unsanctified 
passion is in her heart, and the fire of temptation but 
touches it, and it is all in a blaze. Do not misunderstand 
me, or Solomon, as being opposed to good manners: by no 
means ; but I wish to be understood, that, if the virtues 
of a woman consist only in a few lessons in good man- 
ners, whether received at home or abroad, they are very 
superficial, and will be found to deceive the confidence 
placed in them. The fascination of an easy address, in 
the absence of virtuous principles, is but a painted bauble, 
that is likely to become an "apple of discord." 

"Beauty is vain." Physical charms are, in general, 
more attractive than even a graceful deportment; and there 
are few, whether wise or foolish, who are insensible to 
their power. The fine complexion, regular features, and 
graceful form, have a powerful influence ; but, however 
deep this impression at first, and however strong the pas- 
sion it excites, yet it will be readily admitted, that the 
impression will be much more likely to be short-lived, than 
an affection which arises from an esteem and admiration of 
the endowments of the mind and the virtues of the heart. 
In fact, however beautiful one may be, and how much 
soever this beauty may blind the judgment, still time and 
circumstances, perhaps when too late, will reveal the mel- 
ancholy truth, that the beautiful being was destitute of 
mental endowments and moral worth. Personal beauty is 
valuable when it is accompanied by virtue and goodness. 
When the beauty of the person is united with the beauty 
of holiness — when the softness of the complexion is joined 
to a tender sensibility of heart — when, in a word, the 
charming regularity of the features, and gracefulness of the 
form and manners, are but the indication of the pure, moral 
dispositions that govern the heart, then beauty is no longer 



THE VIRTUOUS WOMAN. 



341 



vain ; no, in that angelic woman there is a lovely congruity, 
that will bear the test of time or circumstances. 

But there is another sense in which "beauty is vain," or 
short-lived, and one that should humble the gay and the 
beautiful. It is subject to a speedy decay. It "is like the 
morning cloud and the early dew." Disease may rob the 
cheek of its roseate hue, the lips of their rubies, the eyes 
of their lustre, and the form of its matchless symmetry. 
But should disease leave some remains of physical beauty, 
age will soon complete the work ; the complexion will lose 
its fascinating tints, the features become shrunk, and the 
voice be bereft of its music. Poor indeed is that woman 
who has nothing but personal beauty to recommend her ; 
for "beauty is vain." 

" But a woman that feareth the Lord, she shall be 
praised." This great principle of action, " the fear of the 
Lord," is an excellence which no circumstances can alter — 
no time destroy. It is as undying as the eternal Fountain 
of life and love, from whence it was derived. It was a 
remark of one who had studied human nature, that, while 
the constitutional passion of man was ambition, that of 
woman was vanity, or love of praise. Without indorsing 
the justice of this remark, I would just observe, that the 
position of the sexes favors the development of the pas- 
sions which this writer has attributed to them. Love of 
praise is certainly evil only when it becomes excessive. A 
decent respect in regard to the opinions of mankind is, 
unquestionably, commendable. Those persons, whether 
males or females, can have little self-respect, who care not 
what others think of them. A desire for the good opinion 
of mankind is, unquestionably, very general ; but woman's 
position in society, as I have already intimated, renders this 
passion peculiarly strong. Her all depends, at least before 
marriage, on her reputation. What people think of her, is, 
therefore, to her a subject of great importance. Their 
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342 



THE VIRTUOUS WOMAN. 



good opinion is to her a treasure. Some love of praise, 
therefore, may be allowed her ; but if she would be truly 
praiseworthy, let her seek, constantly and ardently, the 
graces of God's Holy Spirit, which will enable her to love 
God with all her heart, and to dread nothing so much as 
his displeasure. Let her make his word the man of her 
counsel. Let her not seek so much the "outward orna- 
ments" by the wearing of "gold, or pearls, or costly 
array," as the inward ornament "of a meek and quiet 
spirit, which is, in the sight of God, of great price." Let 
every virtue and every grace dwell richly in her heart, 
and every good deed ornament her life. In this way she 
will not be disappointed — she will be praised. It is true 
that the worth of such a woman may not be appreciated by 
brainless dandies, or silly fops; but she will be appreciated 
by those whose praise will not be a scandal to her char- 
acter, but rather a treasure and a diadem. But she will 
not only be approved by the wise and good among man- 
kind — she will have the approbation of God ; and in the 
world to come she will receive a crown of glory that fadeth 
not away. 

V. We are, in the last place, to enforce the 
exhortation : " Give her of the reward of her hands, and 
let her own works praise her in the gates." 

The benefits conferred on society by such women are 
incalculable. Under God, they are instrumental, to a very 
great extent, in forming the character of the pious families of 
the earth. Timothy is said to have possessed the faith that 
was in his " mother Lois," and " that dwelt in his grand- 
mother Eunice." It is impossible properly to estimate all 
the benefits conferred on the world by such an influence. 
Their patience and meekness, their kindness and gentle- 
ness, their industry, economy, and cleanliness, and, above 
all, the purity and strength of their virtuous principles, all 
exert a powerfully softening and sanctifying influence on 



THE VIRTUOUS WOMAN. 



343 



society. We have said, (and we fear not contradiction 
from the observing,) that society takes its character from 
mothers. How great, then, is the debt which society owes 
to virtuous mothers ! The exhortation in the text is intended 
to require society to acknowledge the debt, and to repay it 
so far as to "give her the reward of her hands," by laud- 
ing her character, and acknowledging that, although ob- 
scure, and shut up mostly in the circle of her own family, 
she is really conferring a greater benefit on society than 
many heroes whose names have been perpetuated in letters 
of gold. Solomon, the greatest of politicians, and the 
wisest of men, saw her value, and appreciated it. Solo- 
mon, did I say 1 The holy God of truth, who inspired 
Solomon, says that "her price is above rubies." Admit, 
then, her goodness and greatness, and hold up the virtuous 
maternal character as an ornament of grace and of unsur- 
passed usefulness. 

"And let her own works praise her in the gates;" that 
is, let her own works praise her in the seats and fountains 
of power, whether in Church or state. The Christian 
Church has, in a laudable degree, acknowledged the extent 
of female influence, and appreciated it. But the importance 
of sanctified female influence has not, certainly, been suf- 
ficiently appreciated by the civil powers. They do not 
seem fully to realize that the elevation of female character, 
in intellectual moral endowments, is essential to the eleva- 
tion of the intellectual and moral character of society — 
that, to a very great extent, as is the mother so is the 
child, and as is the child so is the man. "Let," then, 
"her own works praise her in the gates." Let legislators 
act in view of this. They provide for the education — col- 
legiate education of our sons: why not for our daughters? 
Let them duly appreciate the worth of virtuous female 
character. Let judges on their benches acknowledge how 
few are convicted of crime, who have had the blessing of 



344 



PATIENCE. 



an enlightened and pious maternal training. Let them pro- 
claim to all, that the criminal list is swelled by the mother's 
ignorance, imprudence, and neglect. Let presidents refer 
to the importance of this subject in their messages to Con- 
gress. Let governors of states, under whose supervision 
the subject of education more immediately comes, present 
this important subject, in all its importance, to the legislators 
of our land. Grace be with you all ! Amen. 



SERMON XXIV. 

BY REV. ZECHARIAH C ON N ELL . 
PATIENCE. 

" Let patience have her perfect work, that ye may be perfect and 
entire, wanting nothing," James i, 4. 

Of all the graces, few more adorn and beautify the 
Christian character, bring more glory to God, render more 
happiness to the Christian himself, or make him more 
agreeable to those around him, than patience. Men gen- 
erally set their seal to this truth, though they possess not 
the grace themselves, and commend it to others, though, 
by so doing, they condemn their own practice. It is our 
purpose to present, as we are able, 

L Patience, and its perfect work. 

Patience is a virtue which enables the Christian to bear 
afflictions, temptations, persecutions, and pains of every 
character and degree, with calmness of mind — with an even 
and unruffled temper. It prevents all complaining, or 
undue indications of what is suffered. There are constant 
occurrences, which are calculated to harass and ruffle the 
temper, unless the mind is under the influence of this grace. 
Resignation is exercised only in bearing great ills, when 



PATIENCE. 



345 



the dearest interests are concerned. It is a positive senti- 
ment of conformity to the existing circumstances, be they 
what they may. Patience applies only to evils that actually 
hang over us, and ills from which we cannot be exempted ; 
and is connected with a firm trust in Providence, and a 
reliance on the promises of God, which extends its views 
to the future, and prepares us for the worst that may hap- 
pen. It lies principally in the manner and temper of suf- 
fering, and is, therefore, more than endurance — endurance 
being the mere experiencing of suffering. Patience is 
always a Christian virtue, as it is a suffering quietly that 
which, under the circumstances, cannot be remedied; and, 
as there are many such evils incident to our condition in 
this state of trial, it is made one of the first Christian 
duties. Patience is not a cold and careless insensibility to 
present evils, nor an indifference to future good : it is called 
"a holy behavior in affliction." Our Lord himself was 
not insensible to his sufferings ; nor should the Christian be, 
though patience may keep the mind calm and steady in the 
discharge of duty, under a sense of sore afflictions, and in 
the delay of fond and cherished hopes. 

Patience is sometimes called " long-suffering, or a 
length of mind." In this sense, it is directly opposed 
to rash or hasty movements. Murmuring, complaining, 
repining, carking care, and peevishness, are not only 
weaknesses, but destructive vices — the outbreakings of our 
unsanctified hearts. When patience has " its perfect work," 
it secures the entire possession of the soul, in every circum- 
stance which can have any possible tendency to discompose 
it. Our Lord apprised his disciples of the dangers and 
sufferings to which they would be exposed, and then added 
the necessary exhortation, "In your patience possess ye 
your souls." Sore and heavy trials, long delays in our 
deliverance, and the deferring of our hopes, often make our 
hearts sick ; but patience places a guard around us, and 



346 



PATIENCE. 



keeps our souls calm and sedate, under all the complicated 
afflictions we are called to endure. We are prone to form 
hasty conclusions and rash purposes, and to judge from 
present appearances ; but patience forms its conclusions 
after sober investigation, and acts neither from the force 
of present troubles nor the suspension of desired good. 
An impatient spirit charges the Lord foolishly, and ques- 
tions the truth of his promises, when they are not fulfilled 
in our own way, and at the time we have fixed for their 
accomplishment. His mercy and goodness are called in 
question because we are not exempted from afflictions. 
The language of the impatient is, " Will the Lord cast off 
for ever ? and will he be favorable no more ? Is his mercy 
clean gone for ever ? Doth his promise fail for evermore ? 
Hath he forgotten to be gracious ? Hath he, in his anger, 
shut up his tender mercies ?" But the patient spirit endures 
the trial, rests in the promises of God, and says, " He that 
hath delivered will yet deliver." A patient endurance of 
sufferings is not without tears ; but these tears are shed in 
hope. We may be deeply affected with all ills, and yet 
cast down by none — quiet in the midst of the storm, and 
free from alarm when tossed on the dashing wave, standing 
still, and waiting to see the salvation of God. The fires 
may burn; the waters may drown; we may be called to 
mourn the loss of dear friends ; all around us may be mur- 
muring ; but when the grace of patience is fully exercised, 
all is made up in the Lord our God. The due exercise of 
patience, guards and fortifies us against all unlawful and 
rash methods of securing our deliverance from dangers, 
real or supposed, and hasty endeavors, by any means, to 
obtain our wishes. Saul, by his rash and forced measure 
to secure the favor of God, lost his kingdom. Patience 
would have restrained him from unlawful expedients, and 
disposed him to look for deliverance in God's own time 
and way : " He that believeth shall not make haste." 



PATIENCE. 



347 



" The Lord will provide," is the constant language of the 
patient heart, under all trials and sufferings. 

It is a most essential part of patience to enable us to per- 
severe in the discharge of Christian duty. Nothing short 
of a patient perseverance in the way of duty, can secure 
the fulfillment of the promises made to us. However oner- 
ous the duty, or whatever discouragements may arise, from 
the pressure of afflictions, or from the delays in the be- 
stowment of God's promised gifts, the patient spirit is sub- 
missive. The course of Christian duty must be perse- 
vered in, whatever difficulties may attend us, or whatever 
it may cost us. When we become impatient, we become 
weary and faint in our minds, and grow remiss. We must 
count the cost, and then deliberately and vigorously resolve 
to do our duty, however uncertain the results may appear. 
All we can do, when difficulties and dangers are actually 
present, or when we are threatened with them, is seriously 
to consider— calmly to deliberate, and, after balancing all 
matters, determine on a firm and faithful discharge of duty, 
at any sacrifice. Satan may throw hinderances in our way, 
the world may lay snares for our feet, and our own impure 
hearts may resist; but in patience we must go forward in 
the way of duty, resolved to conquer or die. When 
patience has its perfect work, we are ready to undertake 
hard and difficult services, if God calls us to the perform- 
ance of them. Uniform steadiness of Christian conduct 
sometimes obliges us to go upon ungrateful errands ; but 
we may not decline from any service of which we are 
capable, however great and visible the dangers that await 
us. Whatever is our duty must be eminently for the glory 
of God, and for our present and future good, though we 
cannot see how it can be, and should, therefore, be per- 
formed without delay — without our stopping to ask for rea- 
sons. What may be done to-day, may not be done to-mor- 
row; and, therefore, if not done promptly, may not be done 



348 



PATIENCE. 



at all. Opportunities to do all our duties come, and pass, 
and return no more. 

Patience prepares us to do our duty in good earnest. 
All great things that have been done, were done by men 
who were in real earnest — who labored with their might ; 
and, M after they had patiently endured, they obtained the 
promises." When Israel was to be saved, a man was 
chosen who was ready to sacrifice a kingdom and a crown 
in so noble and glorious a work, " esteeming the reproaches 
of Christ greater riches than the treasures of Egypt." 
When they were to be led into the promised land, it was 
by a man who followed the Lord fully, saying, " We are 
well able to go up and possess the land." When Jerusa- 
lem was to be rebuilt, a man stepped forward who " pnt 
not off his clothes," aided by a people patiently continu- 
ing in well-doing. The Gospel was diffused by men of 
patient spirit, who counted not their lives dear unto them, 
that they might testify the Gospel of the grace of God. 
" Be ye followers of them who, through faith and patience, 
inherit the promises." The perfect work of patience is 
necessary to the existence of a zeal which is according to 
knowledge, and to the exercise of a diligence worthy of the 
cause of Christianity. 

The grace of patience enables us calmly to endure 
temptation. It prepares us with composure to inquire for 
the source of temptation. Temptation is from the world, 
the flesh, and the devil. God never tempts to evil. No 
evil can proceed from him ; for " God cannot be tempted 
with evil, neither tempteth he any man." However numer- 
ous and severe the temptations which come upon us, 
patience enables us to suffer, without murmuring or com- 
plaint, whatever God permits, and to suffer in the manner, 
and for the time that may please him : " Though now, for a 
season, (if needs be,) ye are in heaviness, through mani- 
fold temptations, that the trying of your faith, being much 



PATIENCE. 



349 



more precious than of gold that perisheth, though it be 
tried with fire, might be found unto praise, and honor, and 
glory, at the appearing of Jesus Christ." It leads us to 
take the middle way between extremes, enduring, with an 
even mind, sore and heavy temptations; not despising, or 
making light of them, as if they were owing to chance, or 
second causes, and were intended for no good purpose ; 
nor yet, on the other hand, being too much affected by 
them, so as to sink under them. Patience does not exempt 
us from feeling the force of temptation. It is not a state 
of stoical insensibility. A patient mind is at an equal dis- 
tance from fretfulness on the one hand, and dejection on 
the other. We should consider that our heavenly Father, 
when he gives us to suffering, "through manifold tempta- 
tions," intends it for our good, "that we may be partakers 
of his holiness." One great end he has in view, in allow- 
ing us to be tempted, is " the trial of our faith,'''' which is 
tested by this process, "as gold is tried in the fire." As 
by the fire gold is purified, being separated from the dross, 
so faith is purified by the fire of temptations. The more 
our faith is purified, the more it is strengthened. A patient 
bearing of temptation tends, also, to confirm in us "a lively 
hope/ 1 Hope is a firm and well-grounded expectation of 
all the privileges of the children of God. "Blessed is the 
man that endureth temptation; for when he is tried, he shall 
receive the crown of life, which the Lord hath promised to 
them that love him." " To him that overcometh will I give 
to sit with me on my throne, even as I also overcame, and 
am set down with my Father in his throne." We shall 
soon, if faithful, be made more than conquerors, through 
Him who hath loved us, and given himself for us. And 
remember, "No temptation hath taken you but such as 
is common to man: but God is faithful, who will not suffer 
you to be tempted above that ye are able; but will with the 

30 



350 



PATIENCE. 



temptation also make a way to escape, that ye may be able 
to bear it." God will always bring to us needful succor, 
and, in his good time, save us from being overwhelmed, and 
deliver us from all our fears. If we have a firm trust in our 
compassionate Savior, he will defend us in the hour of 
fiercest temptation — he will cover our heads in the day of 
battle. 

Again : patience fortifies us against persecutions, and 
prepares us to meet them without injury. When bitter- 
ness of spirit breaks out in bitter words and reproaches 
from our enemies, when we are in their presence, or in 
saying all manner of evil against us when we are absent, 
patience enables us to bear it all, without indulging in a 
spirit of revenge — to bear it even with meekness, returning 
love for hatred, blessing for cursing, soft words for railing, 
and good for evil. That patience which enables us thus to 
bear tormenting, and harassing persecutions, has something 
in it more than human. It is not shown in a few cases 
only, or merely in light cases of trial; but it is so general, 
and so constant, and, at the same time, so astonishing in its 
effects, as to attract the attention and excite the surprise of 
our enemies themselves, and frequently to produce relent- 
ings in the hearts of our most violent persecutors ; for 
when we possess our souls in patience, we endure all per- 
secutions — not some — not most, but absolutely all, of every 
kind and degree, and from every quarter. With whatever 
of injustice, malice, or cruelty they may be inflicted, we 
bear all calmly, rejoicing " that we are accounted worthy 
to suffer for Christ.' , We call nothing intolerable. We 
never say, until we have been put fully to the trial, " This is 
too hard — this is not to be endured." We can not only do, 
but we can suffer all things, " through Christ which strength- 
ened us." And all we are called to suffer in so good a 
cause, and for the sake of Christ, is not too much for 



PATIENCE. 



351 



patience to bear. It is calm in the midst of the fiery fur- 
nace — " Many waters cannot quench it, neither can the 
floods drown it" — it triumphs over all. 

Patience, also, prepares us to wait calmly — in every 
possible condition in which the dispensations of Provi- 
dence or grace can place us — God's own time and way of 
a change of circumstances. Long delay in his interposi- 
tion in our deliverance from extreme suffering, requires the 
full exercise of patience. Under a long train of afflictions — 
of sorrows, trials, and bereavements, a man without this 
grace would become distracted, or sink into sullen despair. 
An unenlightened heathen, filled with rage and disappoint- 
ment, would curse his gods, plunge the dagger to his heart, 
and thus steal away from his troubles. But there is, in the 
meekness and resignation with which Christian patience 
fortifies us in the day of trouble, something very different 
from such disappointment, despair, and rage. It is true 
that some kind of patience or submission is found in most 
of men; but not such as genuine piety produces. The 
patience of the men of the world is a submission to fate, 
and a patience of despair. But ours is " the patience of 
hope ;" and while we possess our souls in Christian pa- 
tience, which bears long, and waits God's good time, we 
bless the hand that gives, the hand that takes away, and the 
hand that will deliver, and finally place the crown of life 
on our heads. We may not see how, or when we are to 
be saved; but patience says, " Stand still, and see the salva- 
tion of God." A rich inheritance awaits us : our names 
shall continue when the annals of history, where the names 
of our enemies are registered, shall be destroyed — our 
reward shall be an unfading crown — our memorial will en- 
dure forever. If the work of patience in us is found to be 
perfect, we shall glorify God in the exercise of the grace 
which his hand has planted, which his Spirit has watered, 
and which his providence has permitted to be exercised in 



352 



PATIENCE. 



the long-protracted endurance of sufferings, in the calm 
waiting for a release from them, and for the long-deferred 
object of our fondly-cherished hopes, when our great De- 
liverer shall say, "Well done, good and faithful servants." 
We propose to notice, 

II. The result of the perfect work of patience : 
" That ye may be perfect and entire, wanting nothing." 

God often, for wise purposes, puts our faith and graces to 
the trial, and, in various ways, and by means of his 
own choosing, tests our religion. If we stand firm in 
such trials, we give evidence that our religion is sound. 
The perfection referred to, may be a thorough knowledge 
of the whole will of God concerning us, and an entire 
willingness to do and suffer every part of his will, and the 
possession of every grace which adorns the true believer. 
Dr. Clarke thinks the expression is borrowed from the 
sacrifices under the law, and remarks: "The victim was 
perfect that was perfectly sound, having no disease; it was 
entire, having all its members — having nothing redundant — 
nothing deficient. Be, then, to the Lord what he required 
his sacrifice to be ; let your whole heart, your body, soul, 
and spirit be sacrificed to the Lord of hosts, that he may 
fill you with all his fullness." Mr. Wesley gives us the 
sentiment in the following language: "Is the perfect work 
of patience any thing less than the perfect love of God, 
constraining us to love every soul of man, even as Christ 
loved us? Is it not the whole of religion — the whole mind 
which was also in Christ Jesus ? Is it not the renewal of 
our souls in the image of God — after the likeness of him that 
created us? And is not the fruit of this, the constant resig- 
nation of ourselves, body and spirit, to God — entirely 
giving up all we are, and all we have, and all we love, as a 
holy sacrifice, acceptable to God through the Son of his 
love ? It seems this is the perfect work of patience, con- 
sequent upon the trial of our faith." 



PATIENCE. 



353 



These learned and pious authors warrant us in believing 
that the apostle means, by the perfection referred to in the 
text, personal holiness, or entire sanctification. We may- 
be allowed to make another quotation from Mr. Wesley, as 
he has expressed the sentiment better than we can give it in 
any language of our own. He says : " 4 That ye may be 
perfect.'' The apostle seems to mean by this expression, 
ye shall be wholly delivered from every evil work — from 
every evil word — from every sinful thought — from every 
evil desire, passion, temper — from all inbred corruption — 
from all remains of the carnal mind — from the body of sin ; 
and ye shall be renewed in the spirit of your minds, in 
every right temper, after the image of Him that created you 
in righteousness and true holiness. Ye shall be entire. 
This seems to refer not so much to the kind, as to the de- 
gree of holiness : as if he had said, ye shall enjoy as high a 
degree of holiness as is consistent with your present state of 
pilgrimage." When all this work of grace is accomplished 
in us, then patience has its full effect. The immediate 
fruits of patience, thus produced in the heart of the believer, 
made perfect and entire, are peace, joy, hope, and love. 

This peace is not that glorious rest which remains for 
the people of God in his immediate presence ; nor is it a 
rest, or outward deliverance from the troubles to which we 
are exposed. It is inward peace — " the peace of God which 
passeth all understanding" — a calmness and serenity of 
spirit — a tranquility of soul which human language cannot 
express — a peace which God only can give — "a super- 
natural sentiment — a divine test of the powers of the world 
to come:" "Being justified by faith, we have peace with 
God, through our Lord Jesus Christ." It is the peace 
which our Lord bequeathed to his disciples, when he said, 
"Peace I leave with you; my peace I give unto you ; not 
as the world giveth, give I unto you;" "Let not your 
heart be troubled, neither let it be afraid." The world can 
30* 



354 



PATIENCE. 



afford no such peace — the powers of earth and hell com- 
bined cannot destroy nor take it away. Storms may drive, 
waves may beat upon us ; but they shall not break our 
peace ; for we are founded upon a rock. Our hearts and 
minds are kept serene at all times — in all places — in ease or 
pain — in sickness or health — in riches or in poverty. We 
are always happy in God, because in every state we have 
learned to be content. 

Another of the fruits consequent on the perfect work of 
patience, is "joy in the Holy Ghost." " Joy unspeakable 
and full of glory," is wrought in our hearts by the power 
of the blessed Spirit of God, while we patiently endure 
the trial of our faith. It is no sudden flow of the spirits, 
or momentary transport ; but it is a state of mind in which 
we rejoice always, with an even, solid joy, which arises 
from a clear witness of the Spirit of God, that we are his 
children. Our rejoicing is "the testimony of a good con- 
science." Here, then, is the ground and nature of our 
joy, because we have the experience in our own hearts: 
" My soul doth magnify the Lord, and my spirit rejoiceth 
in God my Savior." It is our privilege to "rejoice ever- 
more" — to be happy always, and in every condition in life. 
The religion of our Lord Jesus Christ, when it fills our 
hearts, removes misery and distracting cares, and fills us 
with joy. "He that hath God for his portion may con- 
stantly exult in the Lord — he may rejoice in the Lord ever- 
more." " We rejoice in hope of the glory of God." 

Hope is another fruit of patience, when it so works that 
we become "perfect and entire." Christian hope is a 
lively expectation of future good, connected with a pure 
desire for true happiness, such as God only can give. It is 
a joyous prospect of that crown of glory which is reserved 
in heaven for us. Hope keeps us steady on the raging sea 
of life, and preserves us from striking upon the fatal rocks, 
either of presumption on the one hand, or despair on the 



PATIENCE. 



355 



other. Though the world in which we live is agitated, and 
our course is dangerous at every step, in hope we look for- 
ward, and remember that the storm of life will not continue 
long, and that it will end in triumph. Our hope is fixed 
upon everlasting life — we "rejoice in hope of the glory of 
God ;" and this " glory of God " is our endless inheritance— 
"an inheritance incorruptible, undefiled, and that fadeth not 
away ; reserved in heaven for us." This hope is " a lively 
hope" — a hope full of immortality and eternal life. It is 
"as an anchor of the soul, both sure and steadfast;" being 
founded on the truth and goodness of God. And our 
inward experience, wrought by the perfect work of patience, 
proves most satisfactorily to us, that we have not misap- 
plied our hope, nor exercised it on an improper object. 

Of all the fruits or effects of patience, none is so impor- 
tant, and so powerful in its influence, as love. Indeed, 
love is the spring of all true happiness. It is a divine prin- 
ciple, implanted in the heart by the Holy Spirit, whereby 
we reverence, esteem, desire, and delight in God as our 
chief good. Love to God, includes a knowledge of his 
character, an esteem of his excellences, and a due consid- 
eration of what he has done for us. " We love him be- 
cause he first loved us." It is from the Scriptures that we 
are to form our ideas of the love of God to us, and of the 
love he claims in return. Love is there described in all its 
purity and simplicity ; and the true marks by which it is 
known are there given. It is sincere, fervent, constant, 
and progressive. Love to our neighbor is an inclination to 
seek the happiness of our fellow-man in every possible 
way, and by all lawful means. "Love is the fulfilling of 
the law ;" " The end of the commandment, is charity out 
of a pure heart." When we love God for his own sake, 
and for his merciful dealings toward us, and contemplate 
his perfections and glories as the highest and most interest- 
ing objects of our thoughts and affections, we are not to love 



356 



PATIENCE. 



him only, but supremely. We are commanded to love our 
neighbor as ourselves ; that is, we must love all men, so as 
to desire and labor for their happiness and welfare, as sin- 
cerely and steadily as our own. We are not only to love 
our friends, and Christian brethren, but our enemies, *! as 
Christ hath loved us, and given himself for us." When 
the love of God and man rules our hearts, we are prepared 
for all the arduous duties, and distracting cares of life, and 
to meet without murmuring every event of the general and 
special providence of God. Love keeps our souls in con- 
stant and unwavering fellowship with God, and molds and 
fashions all other passions and affections of the heart into 
conformity with his will. It renders all sacrifices and suf- 
ferings for the sake of Christianity pleasant. Christ's 
yoke becomes easy, and his burden light. The constant 
language of the heart, when our love is pure in its princi- 
ple, and supreme in its degree, is, " Whom have I in 
heaven but thee ? and there is none upon earth that I desire 
beside thee." 

When we are disappointed, either in not receiving the 
good we expected, or if, when we have received what we 
desired, it does not meet our fond expectations, we think it 
would have been better if Providence had ordered it other- 
wise ; and we become fretful and peevish. There can be 
nothing more hurtful to our minds, dishonoring to God, 
nor more destructive to our happiness. And all this is 
because we do not let patience have its perfect work. A 
want of patient submission to the will of God, and of for- 
titude of soul under the varied events of Providence, with 
a disordered state of the passions, betrays great weakness 
of mind, and is unworthy of the Christian believer. When 
we afterward reflect calmly upon these distractions of 
thought, and ruffles of temper, it creates new and greater 
troubles of mind. Such impatience is not only hurtful to 
us, but sinful before God: it is fretfulness at his ways — 



PATIENCE. 



357 



weariness of his government, because we cannot resist and 
cast off the yoke. Then we suffer only because we cannot 
help it — we would rebel if we could, and resist Providence 
if we had the power. Indulging in such tempers, we 
become so impatiently angry with God, that we wish for 
the power to pull the reins out of his hands, to take our 
cause into our own. When we become impatient, and 
allow ourselves to be broken from our anchorage, and 
driven off by the winds of adversity, and lose our own 
way, and our hearts become wrong, we think every thing 
about us is out of its proper place — that every person we 
see, and with whom we have to do, is wrong ; and even 
sometimes we conclude that the all-wise God has mistaken 
his plans, and that he turns the wheel of providence the 
wrong way. 

It is only when we are made "perfect and entire," by 
the perfect work of patience, that we estimate the incom- 
parable excellence and advantage of this Christian grace. 
It is a most lovely virtue — a grace which commends us to 
God, and keeps us his. It guards our faith, and serves as a 
protection to all the other graces. Our present condition, 
and the state of things in which we are placed, renders the 
exercise of it absolutely necessary, if we would live in the 
enjoyment of true happiness here, and be conducted to 
everlasting life hereafter. If we could be exempted from 
all suffering in this world, then there would be no need of 
patience; indeed, there would be no place for its exercise. 
But all men, high and low, rich and poor, free and bond, 
saint and sinner, from the king on his throne to the beggar 
at his gate, are doomed to labor, sorrow, pain, and tribula- 
tion. The most elevated state of piety pleads no exemp- 
tion from afflictions in this life. Many evils admit of no 
remedy but the perfect work of patience; hence, every 
Christian needs this remedy. " He that endureth to the 
end shall be saved ;" but shame, everlasting contempt, and 



358 



PATIENCE. 



ruin must cover us, if we lose our patience, and refuse 
submission to the Almighty. It is an armor that is proof 
against all assaults: it bridles our tongues when we would 
murmur or repine: it restrains our hand when we would 
grasp the " chastening rod," and dash it from us. And 
when it makes us " perfect and entire," it makes us like 
God, conforms us to the image of Jesus Christ, and 
teaches and prepares us to " follow those who, through 
faith and patience, inherit the promises." 

We have thus noticed some of the excellences and 
advantages of patience; and, as they are so desirable, 
and so essential to real happiness, it is for our best 
interest to give ourselves to the pursuit and constant 
practice of so noble and glorious a virtue. The exam- 
ple of the saints of past times is worthy of our imitation. 
If we look at their faith and patience, and see how they 
finally triumphed and obtained the promised rest, it will 
encourage us to patient endurance, alleviate our sorrows, 
ease our burdens, and give us rest even in the house of our 
pilgrimage. We should, also, contemplate and adore the 
long-suffering of God, and imitate in our daily prac- 
tice the patience of Jesus Christ, who "endured such con- 
tradiction of sinners against himself." 

We must at no time, nor under any circumstances, 
oppose our objections to the trials which our heavenly 
Father permits to come upon us, and indulge ourselves in 
saying, " We could bear any other trial but this; or, if we 
had been touched in any other place, or in any other way, 
we could have borne it patiently. If the trial had come 
from our open and avowed enemies, we might have been 
prepared for it ; but it was from our professed friends, and 
we were taken by surprise. If we could see any way of 
deliverance at last, we could submit to it; but, O, our trials 
must continue — our evils are incurable — we must live and 
die in distress ; or, if these afflictions did not render us 



THE CHRISTIAN'S HOPE. 



359 



unable to perform the duties of life, or meet the calls of the 
Church, we could bear them calmly and without com- 
plaint; but we are rendered useless and utterly unprofita- 
ble. And, above all, if we could only have that peace, 
and enjoy that consolation which other Christians enjoy, 
and which the promises of the Gospel assure us God has 
reserved for the afflicted in times of tribulation, we could 
suffer contentedly; but, O, we have more to suffer than 
any other — we shall surely fall, and we may as well fall 
soon as late." But we greatly wrong the providence of 
God, grieve his Holy Spirit, and bring wretchedness upon 
ourselves, by indulging in such peevish and fretful thoughts 
of God, and by opening such inlets to sorrow. Faith in 
God, and the perfect work of patience, will preserve us in 
every trial, and prepare us to answer every question of 
doubt. If we repose firm and steady trust in God, who is 
wise, and strong, and good, storms may arise — we may be 
tossed on the billows — the tumultuous and racing waves, 
dashing against us, may threaten to overwhelm and destroy 
us ; but the waves and billows will only rock us to rest 
eternal. 



SERMON XXV. 

BY REV. BENJAMIN LAKIN. 

THE CHRISTIAN'S HOPE. 

" Beloved, now are we the sons of God, and it doth not yet appear 
what we shall be: but we know that, when he shall appear, we shall 
be like him; for we shall see him as he is. And every man that hath 
this hope in him purifieth himself, even as he is pure," 1 John iii, 2, 3. 

In the first verse of this chapter, St. John calls upon us 
to behold the infinite love of God to sinners of Adam's 
race — that from sinners they should be made friends by 



360 



THE CHRISTIAN S HOPE. 



virtue of the great atonement, and through the agency of 
the Holy Spirit — that they should become the sons of 
God, by faith in Christ Jesus. And between those who 
are thus born of God, and the children of the wicked 
one, there is so great a difference, the world is as ignorant 
of their real character as it is of Christ: "Therefore, the 
world knoweth us not, because it knew him not." Then he 
gives us the text, "Beloved, now are we the sons of God." 
Even while dwelling in bodies subject to innumerable infir- 
mities, and many and various temptations, and sore buf- 
fetings of Satan, God owns the believer for his child, and 
treats him as such. Yet there are greater blessings and 
privileges for him ; for " it doth not appear what we shall 
be." The text leads us to consider three things : 

I. The Christian's Character. 

II. The Christian's hope. 

III. The influence of his hope. 

I. The Christian character is something more than a 
profession of religion; for a man may profess religion, and 
be a stranger to the regenerating grace of God, whereby he 
is formed anew in Christ Jesus ; for Christians are " born 
not of blood, nor of the will of flesh, nor of the will of 
man, but of God." This high privilege is not to be 
obtained by human power, but by an operation of the 
Spirit of God, whereby the soul is renewed in righteous- 
ness and true holiness, after the image of God. In order 
to attain to this high privilege, the sinner must repent of his 
sins, know and feel his wretchedness in consequence of his 
transgressions against God's law, and return to God with 
weeping and supplication, not pleading his own merits or 
good deeds, but confessing his sins — his depravity and 
alienation from God. He must feel his inability to save 
himself from his wretchedness, and acknowledge that he 
must have help from heaven, or be undone for ever. In 
this situation, Christ is presented to him as a Savior able 



THE CHRISTIAN'S HOPE. 



361 



and willing to save all that come unto him. He is now 
brought to believe on Christ for salvation, and obtains the 
pardon of his sins ; and, at the same time, the Holy Ghost 
renews his nature, and he is made a child of God, by faith 
in Christ; and God sends forth the Spirit of his Son into 
his heart, crying, " Abba, Father ;" and being a son, he is 
an heir of God, and a joint heir with Christ. As an heir 
of God, he is entitled to all the blessings God has to 
bestow ; and being a joint heir with Christ, he is interested 
in all the glories of his human nature. Yet, though so 
highly privileged, " it doth not appear what we shall be ; 
but we know that, when he shall appear, we shall be like 
him; for we shall see him as he is." This leads us to 
notice, 

II. The Christian's hope. 

Hope is composed of desire and expectation, and always 
has for its object some desired good, and a good unseen and 
future. The Christian's hope is not of a temporal, but of a 
spiritual nature, and rests on some promise of God that he 
will bestow on us the good desired. We may observe, this 
is not a hope that he is converted — that his sins are forgiven, 
and he born of God ; this is not future ; for he hath the 
Spirit of God bearing witness with his spirit, that he is 
born of God ; and this he knows, also, by the love of God 
being shed abroad in his heart, which causes him to rejoice 
with joy unspeakable and full of glory. But there are 
objects of hope in this life. We are subject to many 
temptations and tribulations — we have many sorrows and 
sufferings to pass through ; but in all these God hath prom- 
ised a support in them, and deliverance out of them. Here 
hope becomes as an anchor to the soul, sure and steadfast, 
and cast within the vail. In the most gloomy appearance, 
the promise of God cheers, and hope revives, and the 
believer is kept unmoved in all the storms of life. But the 
hope referred to in the text extends beyond the grave. It 

31 



362 



THE CHRISTIAN S HOPE. 



is founded in the union between Christ and his members, 
attended with a belief that, when Jesus comes, God will 
bring them with him. There are several points in this 
object of the Christian's hope. 

1. The appearing of Jesus, when he shall appear in the 
glory of the Father. When he made his first appearance, 
it was in the weakness of a man : his next appearance will 
be in the glory of God. He will, also, appear in glorified 
humanity — that very nature which suffered on Calvary, 
was laid in the grave, and rose again the third day, and 
ascended into heaven. We hope to see him, who was 
treated as a malefactor to rescue us guilty wretches, that 
we might be made the sons of God. 

2. The Christian is in hope that, when Jesus appears, he 
shall be like him in his glorified body. He desires and 
expects, from the promises of God, to be as he is. Then, 

" Arrayed in glorious grace, 
Shall these vile bodies shine, 
And every shape, and every face, 
Be heavenly and divine." 

We see him as he is, and these vile bodies shall partake of 
all the glories that Jesus, as a man, is invested with ; for he 
will fashion them like unto his glorious body. How far 
doth this exceed the glories of the world ! 
III. The influence of this hope. 

He "purifieth himself even as he is pure;" he takes no 
man for a copy, to follow, any farther than he follows 
Christ. The text supposes, there are the remains of 
depravity in those who are justified and born again. They 
are but "little children," and are exposed to be drawn off 
by the allurements of the world, and temptations of the 
devil. But though the Christian many times feels some- 
thing of sin remaining, in general, when he is justified, for 
a time, the remaining depravity is so far suspended, that he 
feels it not, and is often amazed to hear professors speak of 



THE CHRISTIAN'S HOPE. 



363 



the remains of sin; for he has felt nothing of it. Still, under 
some well circumstanced temptation, he finds the remaining 
corruption of his heart ready to close in with the tempta- 
tion, perhaps, to pride, anger, envy, the love of the world, 
or a desire to please men. He is now tempted to think he 
has been deceived, and that experience is a delusion. This 
continues for a longer or shorter time, as God sees fit to 
try him. When his gracious design is accomplished, he 
brings deliverance ; and perhaps the first discovery, in order 
to his deliverance, is, that though sin remains, it does not 
reign; that it is his pain, and not his guilt. This gives 
him some encouragement. The next discovery is, that 
there is a fountain opened in the house of David for sin and 
for uncleanness, not only for the pardon of sin, but the 
removing of imcleanness from the heart. He then discovers 
that, if he waits in the light, as God is in the light, and has 
fellowship with his brethren, the blood of Jesus Christ, his 
Son, cleanseth from all sin. He walks in the light — he 
attends to the ordinances of the Lord- — he reads — he hears — 
he prays ; but the end is not obtained. He is now almost 
ready to sink in despair — he has done all he can, and, thus 
far, he has been seeking sanctification by works. Indeed, 
man is prone to seek the salvation of God, in every degree, 
by works, but in that way fails of the end. New light 
breaks upon his mind — he sees, as he was justified by faith 
in the death and sufferings of Christ, he must now be sanc- 
tified by the same means. He believes in the blood of 
Christ to cleanse from all sin — he ventures his soul upon 
it — he is cleansed — the Spirit bears witness to the fact by 
filling it with all the fruits of the Spirit — with the perfect 
love of God and man. He is now happy, rejoicing in the 
God of his salvation, and is qualified for all the blessings 
that God hath in reserve for them that love him. 



364 



THE FRUITFUL FIELD 



SERMON XXVI. 

BY REV. GEORGE W. WALKER. 

THE FRUITFUL FIELD, AND BARREN WASTE. 

" For the earth which drinketh in the rain that cometh oft upon it, 
and bringeth forth herbs meet for them by whom it is dressed, receiv- 
eth blessing from God: but that which beareth thorns and briers is 
rejected, and is nigh unto cursing; whose end is to be burned," Heb. 
vi, 7, 8. 

The figurative language of Scripture may, in some 
instances, render its true import somewhat obscure; but 
when it comes to be properly explained, and rightly under- 
stood, it exhibits the truth in the most interesting form, and 
has a peculiar tendency to fix it in the mind. May these 
observations be verified, while we attempt to explain and 
enforce this highly figurative passage ! The design of the 
apostle, in this place, appears to be, to set forth, 

I. The excellency and necessity of the Gospel, 

DISPENSED IN THE MINISTRY OF THE WORD. 

In order to do this the more clearly and forcibly, he 
compares it to rain, which softens, refreshes, and fructifies 
the earth: causing it "to yield seed to the sower, and 
bread to the eater." 44 For the earth which drinketh in the 
rain that cometh oft upon it, and bringeth forth herbs meet 
for them by whom it is dressed." In this we are taught, 
that, as the seasonable showers of rain are to the earth, so 
is the influence of the Gospel intended to be to the moral 
world. 

That we may be properly impressed with the beauty and 
strength of this figure, let us direct our attention, for a few 
moments, to the vast importance and indispensable neces- 
sity of the showers and dews of heaven to the earth. But 
for these, it would cease to yield its annual harvest, for the 
supply of man and beast. The most fruitful fields and 
gardens would become barren wastes ; the fountains would 



AND BARREN WASTE. 



365 



cease to send forth their refreshing streams ; there would 
be no grapes upon the vine, nor olives, nor figs upon the 
trees ; the herds would be cut off ; the bleating race would 
perish, the song of the bird would cease, and the spirit of 
man would sink within him. So it is, where the Gospel is 
not preached in its purity — where the Bible is not known, 
and Christianity exerts no influence, or where persons 
refuse to receive the seed of the Gospel, or where it is 
received by the way-side, on stony ground, or among 
thorns; and, consequently, yields no fruit. In all such 
places, there exists a moral desolation. Infidelity, with 
its hydra-head, stalks abroad in the light of the sun, 
sowing the seed of the bottomless pit, which soon pro- 
duces its legitimate fruit, called, in the text, " thorns and 
briers." There is every evil word and work — pride, van- 
ity, ambition, avarice, inordinate affection, ingratitude, dis- 
obedience to parents, profanity, lying, theft, and murder. 
The truth of God is denied, the Son of God crucified 
afresh, and the long-suffering of God made an argument 
against his very being. " Because judgment is not speedily 
executed against an evil work, the hearts of men are set in 
them to do evil." 

But, to keep to the figurative language of the text, we 
must notice, briefly, some of the benefits to the earth, of 
the "rain that cometh oft upon it." Under its influence, 
many portions of the earth are made exceedingly fruitful ; 
yielding, abundantly, grass for the cattle, and herb and 
grain for the service of man. The valleys are thickly 
crowded with corn ; the orchards bend beneath their rich 
autumnal fruits; the meadows are clad in green; the foun- 
tains send forth their cooling streams ; the song of the birds 
is heard in the fields and groves. All nature is cheerful, 
and innocently gay. The rolling year fills her horn of 
plenty, to supply the temporal wants of man. The apostle 
would teach, that God has not only provided for the wants 
31* 



366 



THE FRUITFUL FIELD 



of man as an animal, but, also, as an immortal spirit, by 
sending him the Gospel, in all its fullness. This proffers 
eyes to the blind, ears to the deaf, speech to the dumb, 
health to the sick, liberty to the captive, salvation to the 
lost, and life to the dead. The Gospel, when embraced, 
brings pardon to the guilty, regeneration to the depraved, 
purity to the unclean, wisdom to the ignorant, and strength 
to the weak — gives power over temptation, victory over 
death, a glorious resurrection, and a blissful immortality in 
the world to come. The apostle also brings to view, 

II. God's care and moral culture of the world : 
" Bring eth forth herbs meet for them by whom it is 
dressed." 

Here we are to understand, that, as the husbandman cul- 
tivates his fields with great care and diligence, looking 
forward with desire and expectation to the time of harvest 
for a suitable return, so God is engaged for the salvation 
and happiness of man. In the figurative language of Scrip- 
ture, the world is called the field, and the Lord the husband- 
man. The Church is spoken of as a vineyard, over which 
the Almighty exercises a special supervision, and of which 
he takes all possible care ; so much so, that he challenges 
all whom it may concern, to show what more he could do 
for his vineyard, that he has not already done. But who 
can correctly estimate God's benevolence, as manifested 
toward our world ? No angel mind can comprehend it. 
Still we ought to meditate upon it, and gain as enlarged 
views of it as we are able. AVe should look into the reve- 
lation which God has made of his mind and will, through 
the instrumentality of prophets, evangelists, and apostles, 
and which contains a perfect system of law, morality, and 
religion, and sets the whole duty of man, in reference to 
his Maker, himself, and his fellow-intelligences, in the 
clearest light imaginable: "Thou shalt love the Lord thy 
God with all thy heart, and with all thy soul, and with all 



AND BARREN WASTE. 



367 



thy strength, and with all thy mind ; and thy neighbor as 
thyself." In this great work the Holy Spirit was engaged, 
through the long lapse of many ages — shedding light, and 
imparting knowledge to men, as they were willing to 
receive. In this work, God has, also, employed the holy an- 
gels — sending forth the glorious attendants of his throne, 
as the interests of his kingdom and the necessities of man 
required — thus keeping up a blessed intercourse between 
his throne and this revolted world. But God's care for our 
fallen world is more fully seen in " his unspeakable gift" — 
the gift of his only-begotten and well-beloved Son — " the 
brightness of his glory , and the express image of his per- 
son" — to be made flesh and dwell among us — to be a man 
of sorrows and acquainted with grief — a homeless stran- 
ger — a houseless wanderer, in a world himself had made — 
to be mocked, insulted, reviled, and, finally, to bear the sins 
of the whole world in his own body on the tree. O, who 
can tell the agonies of the cross ! There the blessed Re- 
deemer was suspended between the darkened heavens and 
trembling earth — in pain extreme — in suffering beyond all 
human conception, for the space of three dreadful hours — 
when he said, " It is finished : and he bowed his head, and 
gave up the ghost." At this all nature felt strange pangs, 
which made the earth tremble to her deep foundation, rent 
in twain the temple's vail, burst the mighty rocks, opened 
the graves, and awoke the sleeping dead. The centurion's 
marble heart felt the mighty shock, and he exclaimed, 
"Truly, this was the Son of God." Jesus was taken from 
the cross, and laid in the tomb. Then it was that the sun 
of hope seemed to go down upon the world. Had Christ 
perished in the grave, all our hopes of immortality must 
have sunk, and perished with him. But it was not possible 
that death should hold Immanuel. Hence, on the morning 
of the third day, he overthrew the king of terrors upon his 
throne of skulls, and arose, triumphantly, in all the fullness 



368 



THE FRUITFUL FIELD 



of his Godhead, pouring a flood of light upon the graves 
of all the saints, and planting the flowers of an eternal 
spring in the wintry territories of the dead. Having 
showed himself alive, after his passion, by many infallible 
proofs, from Bethany, not far from the place where, a 
short time before, he had been apprehended, bound, and led 
away as a captive, he ascended up on high, as a triumphant 
conqueror, dragging death, hell, and the grave at his chariot- 
wheels, to appear in the presence of the Father, as the 
great, eternal advocate of man, and to dispense the mercies 
and blessings secured by his death and powerful interces- 
sion, to all who will receive and improve them. Thus it 
appears that angels, good men, and the triune God, are all 
engaged in the most unwearied efforts in behalf of this 
poor, fallen world. 

III. The returns which those make upon whom this 

CARE AND LABOR IS BESTOWED. 

Some bring forth fruit. The apostle compares such, in 
the text, to " the earth, which drinketh in the rain that 
cometh oft upon it, and bringeth forth herbs meet for them 
by whom it is dressed." Where the Gospel is preached 
in its purity, there are but two characters, or classes of per- 
sons — believers and unbelievers — the faithful and the un- 
faithful. The people who answer God's care for them, are 
such as receive the seed of the Gospel in honest hearts, 
and bring forth the fruit thereof — thirty, sixty, or a hundred 
fold. The true Christian has a relish for the word of God. 
It is as living water to his soul. While he sits beneath the 
droppings of God's sanctuary, he is refreshed as with the 
dews and showers of heaven — he is strengthened with 
might in the inner man, and brings forth the fruits of holy 
living — he becomes prepared for every good word and 
work — is steadfast, immovable, always abounding in the 
work of the Lord. He acknowledges God in all his ways ; 
seeks not his own glory, but the glory of God; presents 



AND BARREN WASTE. 



369 



himself — his soul, and body, and all that he has, a living 
sacrifice to God, which he deems his reasonable service. 
All such answer God's care and cost for them. But those 
who refuse to receive the seed of the Gospel, and those 
who receive it by the way-side, on stony ground, or among 
thorns, bear no fruit ; but are like the dry desert — a barren 
waste ; or, worse, they yield a never-failing crop of noxious 
weeds, thorns, and briers, and are "rejected — are nigh 
unto cursing, and their end is to be burned." Is not this 
the miserable condition of many Gospel hearers and nom- 
inal Christians of the present day ? Lord, help all to ex- 
amine themselves ! 

IV. The present condition of the two characters 

UNDER CONSIDERATION. 

One receiveth blessing from God; the other is rejected, 
and is nigh unto cursing. We have seen, that the humble- 
living, obedient Christian, is, to God, as the rich products 
of the well-cultivated field are to the husbandman. And, 
as the husbandman views, with interest and delight, the 
fruits of his fields and gardens ripening for the harvest, in 
like manner, but in a higher degree, does the Lord look 
with delight, and smile with approbation upon the plants of 
his own right hand planting; while, under the influence of 
the early and latter rain of his grace, and the genial rays of 
the Sun of righteousness, they are growing and ripening for 
the great harvest of the world. But the Lord not only 
looks with delight and approbation upon the people who 
thus improve his mercies — he also blesses them. True, 
they may not possess much of the riches and honors of 
this world; but what of that? Are there not other, and 
greater blessings, which the Lord can bestow — even riches 
and honor which are eternal ? And we are taught, that the 
"little that a righteous man hath, is better than the riches 
of many wicked." "A man's life," and so of his happi- 
ness, "consisteth not in the abundance of the things which 



370 



THE FRUITFUL FIELD 



he possesseth ;" but " the blessing of the Lord resteth upon 
the tabernacle of the righteous, " and "it maketh rich, and 
he addeth no sorrow with it." Even what are called 
afflictions, work out for him "a far more exceeding and 
eternal weight of glory;" and he "hath hope in his 
death." 

"But that which beareth thorns and briers is rejected, and 
is nigh unto cursing." This is the dreadful condition of 
all who do not improve the grace of God. They are 
rejected — they are not included in the number of his faith- 
ful and elect children — they are vile, unfit for the use of the 
great and good husbandman, unworthy to be gathered with 
the precious fruits — they are as obnoxious in the sight of 
God as thorns and briers are to the husbandman ; nor will 
he take them into the garner above, any more than the hus- 
bandman would take these into his bosom as precious fruits. 
But they are not only rejected, they are also nigh unto 
cursing. This is about to fall upon them in the very way 
in which they chose to sin against God. The Jews will- 
fully closed their eyes against the light which Jesus shed, 
stopped their ears to exclude the sound of his voice, stiff- 
ened their necks against his arms of mercy, and hardened 
their hearts against his tears of sympathy and kindness. 
What they thus willfully did against themselves and against 
God, he judicially sealed upon them, and left them to work 
out their own damnation with greediness. Thus it is, and 
thus it will be to the end of time. God is angry with the 
wicked every day. They set their hearts upon folly and 
dissipation, and promise themselves long life and many a 
delicious feast of sinful pleasure. Their morning is fair, 
their sun shines with unrivaled splendor, and they lanch 
forth on the ocean of life for a long voyage of pleasure ; but 
ere they are aware, they have passed discretion's mark, the 
tempest scowls, the surges roar, blot their fair day, and 
sink them in the deep. The happiness they sought always 



AND BARREN WASTE. 



371 



vanished at their approach, and the misery they would have 
shunned is now upon them in all its terrific forms. 

V. The final destiny of these two characters. 

That which, after innumerable showers have descended 
upon it, and, after all God's care and culture, remains bar- 
ren and unfruitful, or, worse than such, brings forth nothing 
but briers and thorns, is not only rejected, and nigh unto 
cursing, but its "end is to be burned;" but that which 
bringeth forth herbs meet for them by whom it is dressed, 
receiveth blessing from God. This, to our mind, is one of 
the many portions of holy writ which shows the awful dif- 
ference that must eternally exist between the holy and the 
unholy in a future state. Here the wheat and the tares 
grow together ; but there is a time coming when they shall 
be separated, even as the husbandman separates the pre- 
cious fruits from the thorns and briers. But there are some 
who profess to believe and teach, that all the thorns and 
briers will finally become wheat ; if not in this life, they 
will in the next ; that is, all shall finally become holy 
and happy in another world, whatever be their moral course 
in this — no matter whether they now walk in the King's 
highway of holiness, having their souls adorned with all 
the graces of the Spirit, or whether they rush on in the 
filthy ways of pollution and crime, perverting the tender 
mercy and long-forbearance of the Lord — all — all shall 
finally behold the King in his beauty, and be for ever pres- 
ent with the Lord. Who that, in his senses, has ever read 
the word of God, and observed the dispensations of his 
providence, can believe this? Surely they who can, must 
be capable of believing any thing but the truth. 

We are taught, in the text, that the end of that which 
beareth thorns and briers is to be burned. What we are to 
understand by this burning, and the kind of fire, may be 
learned from other passages of Scripture: ' Let both grow 
together until the harvest, and in the time of harvest I will 



372 



THE FRUITFUL FIELD 



say to the reapers, Gather ye together first the tares, and 
bind them in bundles to burn them : but gather the wheat 
into my barn:" "As therefore the tares are gathered and 
burned in the fire ; so shall it be in the end of this world. 
The Son of man shall send forth his angels, and they shall 
gather out of his kingdom all things that offend, and them 
which do iniquity ; and shall cast them into a furnace of 
fire : there shall be wailing and gnashing of teeth." We are 
told that they shall be burned with "fire unquenchable" — 
that " the smoke of their torment ascendeth up for ever and 
ever" — that "their worm dieth not, and the fire is not 
quenched:" "For behold, the day cometh, that shall burn 
as an oven ; and all the proud, yea, and all that do wickedly, 
shall be stubble : and the day that cometh shall burn them 
up, saith the Lord of hosts, that it shall leave them neither 
root nor branch." They shall neither grow nor multiply 
any longer, nor occupy the ground, but be destroyed, to 
make room for the undisturbed growth of the precious seed. 

If there was any reason for the doctrine of annihilation, 
we should conclude that the judgments which will ulti- 
mately come upon the wicked would strike them out of 
being. But the thing is impossible, as God has destined 
man to live for ever. Our mode of being may be changed, 
but we cannot be annihilated. So far as the endless dura- 
tion of man is taught in the Bible, it applies as much to the 
wicked as to the righteous ; and the annihilation of the one 
is as unreasonable and unscriptural as the other. The 
finally impenitent will be immortal, to endure through all 
eternity the punishment due to their sins — not only the sin 
of transgressing the moral statutes of God, but also, and 
especially, for rejecting the great and glorious remedy 
which he appointed for their salvation. Awful thought! 
" To talk to fiery tempests, and implore 

The raging flame to give its burning o'er; 

To writhe, to toss, to pant beneath their load; 

And still to bear the wrath of an offended Lord." 



AND BARREN WASTE. 



373 



44 These shall go away into everlasting punishment: but the 
righteous into life eternal." 

Thus, while the " thorns and briers" — all the unholy — 
shall be bound in bundles, to be burned in the lake of un- 
quenchable fire — the "herbs " which are 44 meet for them by 
whom it is dressed" — all the holy and the good — shall be 
gathered with joy and triumph into the garner above. We 
are told that there is joy, in the presence of the angels of 
God, over one sinner that repenteth; and, doubtless, the 
angels rejoice at every successful step the Christian takes 
toward his home in the skies. What, then, will be their joy 
and triumph in that day, when the Son of man shall come 
in the clouds of heaven, in power and great glory, and all 
the holy angels with him, descending from heaven with a 
shout, with the voice of the archangel, and with the trump 
of God — to raise the dead — gather all into one place for 
judgment — to investigate all the thoughts, words, and acts 
of all men, from Adam to his last born son — to show that 
no impossibility has been required at the hand of any, 
nothing more than their condition was equal to, in concert 
with his freely offered grace ; and that now the wicked are 
to be punished and the righteous rewarded, according to 
their works, God thus vindicating the honor of his throne, 
the purity and justice of his law, the mercy and appropri- 
ateness of the Gospel, and justifying his ways to man? 
But who can adequately describe this scene — the winding 
up of the affairs of this world ? The stars have faded away, 
the sun grown dim with age, the moon in darkness lost, 
earth in her orb stands still, time is no more, and the pro- 
bation of man is ended. Now three august assemblies 
meet — from hell, from earth, from heaven — the books are 
opened, and all whose names are found written in the book 
of life take their place on the right hand of the Judge, in 
whom they behold their best friend — one who loved them, 
and gave himself for them, that he might redeem them 

32 



374 THE FRUITFUL FIELD AND BARREN WASTE. 

from all iniquity, and purify unto himself a peculiar people, 
zealous of good works — who believed his Gospel, received 
the seed, and brought forth the fruit thereof— who enlisted 
under his banner, fought in his name, and conquered by his 
blood ; and now he has come to receive them to himself, 
that they may be with him in the place which he has pre- 
pared for them — that they may behold his glory, be made 
like him, and reign with him for ever and ever: but all 
whose names are not found written in the book of life, are 
filled with horror and dismay at the sight of the Judge ; for 
they behold in him the person, whom, by their sins, they 
pierced a thousand and a thousand times, when he lay 
upon the altar as the Lamb of God; but now he is the 
Lion of the tribe of Judah, with power to rend and tear in 
pieces, and there is none to deliver. In their anguish, they 
cry to rocks and mountains to fall on them, and hide them 
from his wrath. But it is all in vain. Rocks and moun- 
tains are all dissolving into liquid fire before the throne, and 
Him that sits upon it. Every one's conscience is his own 
accuser — the guilt of each is apparent to all. They broke 
the law of God, and refused to believe in the name of his 
only-begotten Son ; and now they are condemned to death 
everlasting. This decision stands ratified for ever, there 
being no higher court to which they might take an appeal. 
And there is no more sacrifice for sin. The awful sentence 
comes from the mouth of the Judge eternal: "Depart from 
me, ye cursed, into everlasting fire, prepared for the devil 
and his angels;" and forthwith legions of mighty angels 
seize, bind, and cast them into the lake with death and 
hell, far beyond the reach of hope — where " their worm 
dieth not, and the fire is not quenched." God save us from 
such an awful doom ! The tares — the thorns and briers — 
being thus disposed of, the wheat — the children of light — 
appear before the Judge, who, smiling, says to them, 
" Come, ye blessed of my Father, inherit the kingdom 



FREEDOM FROM SIN. 



375 



prepared for you from the foundation of the world." And 
all the angels say, "Amen, alleluia: for the Lord God 
omnipotent reigneth — let us be glad and rejoice, and give 
honor unto him, for the marriage of the Lamb is come, and 
his bride has made herself ready." Now they ascend to 
the mansions prepared for them, in the city of the New 
Jerusalem. They enter into the presence chamber of the 
Father of the universe, and the bride — the Church — is 
presented before him without spot or blemish, and the 
eternal union is consummated in the presence of all the 
angels of God. Christ is admired and glorified in his 
saints, and they are all glorified with him. Arrayed in 
garments clean and white, with palms in their hands, and 
crowns upon their heads, they sit down with Christ upon 
his throne, as he has overcome and sat down with the 
Father upon his throne ; and they shall reign for ever 
and ever ; for of his kingdom there shall be no end. And 
they need no light of the sun, nor of the moon ; for the 
glory of God and the Lamb is the light of the city. And 
there is no night there, neither is there any more sorrow, 
nor crying ; for the former things are passed away. 



SERMON XXVII. 

BY REV. HENRY WHITEM AN. 
FREEDOM FROM SIN. 

« But now being made free from sin, and become servants to God, 
ye have your fruit unto holiness, and the end everlasting life," 
Romans vi, 22. 

" As being free from righteousness is the finished charac- 
ter of a sinner, so being made free from sin is the finished 
character of a genuine Christian," Dr. A. Clarke. 




376 



FREEDOM FROM SIN. 



I. Since the fall, every descendant of Adam is 

HEIR TO A SINFUL NATURE. 

1. By sinful nature, we mean a natural tendency to sin — 
a nature which, if left without the restraints of grace, will 
produce evil, only evil, and that continually. The origin 
of this evil nature is thus given, "And the Lord God com- 
manded the man, saying, Of every tree of the garden thou 
mayest freely eat; but of the tree of the knowledge of 
good and evil, thou shalt not eat of it : for in the day that 
thou eatest thereof, thou shalt surely die,;" "And when the 
woman saw that the tree was good for food, and that it was 
pleasant to the eyes, and a tree to be desired to make one 
wise; she took of the fruit thereof, and did eat; and gave, 
also, unto her husband with her, and he did eat." It is, 
also, further set forth by the apostle : " Wherefore, as by 
one man sin entered into the world, and death by sin ; and 
so death passed upon all men, for that all have sinned." 
So fatal was the act of eating of the forbidden fruit, that 
man's entire being felt the shock of passion's wide control, 
in opposition to meek submission to the will of his Crea- 
tor. Both the divine favor, and the divine image were lost, 
while man, degraded and overwhelmed with shame, was 
exiled from his native home, and doomed to obtain means 
of sustenance by cultivating the ground, which was cursed 
for his sake. He had walked erect in the garden, breathed 
celestial air, feasted upon unforbidden fruit, held converse 
face to face with his Creator, nor had known fear, or guilt, 
or shame, until that fatal hour in which he violated the 
divine precept. Bearing the image of God, himself the 
representative of the entire race of man, he bore the fearful 
responsibility of bequeathing to earth immortality, and a 
race of godlike possessors ; or, of bringing upon the earth 
a curse, divorcing its inhabitants from God, and expos- 
ing them to the pains of eternal death. Soon and easily 
was the fatal deed performed, but vast and eternal the 



FREEDOM FROM SIN. 



377 



consequences which followed, both to himself and his 
countless seed. 

2. So great was man's fall, and so heavy the curse which 
descended upon him, that, in addition to his depraved na- 
ture, his life became encompassed with ten thousand ills ; 
and this inscription was written upon his brow, ''Dust thou 
art, and unto dust thou shalt return." Man, who, in his 
creation, was designed to have dominion over the works of 
God, himself became the slave of sin — the servant of Sa- 
tan, Being sold under sin, and led captive by Satan at his 
will, he wandered far from God, by wicked works, and, 
under the impulses of his own native depravity, was hur- 
ried away, from the only source of happiness, into the 
regions of despair. Like some lone planet, driven from its 
orbit by a strange convulsion in nature, wandering in space 
without the controlling influence of its proper sun, until 
drawn into destructive contact with some distant planet, 
man, deprived of the favor and image of God, ceased to 
revolve around the "Sun of righteousness," and, being 
impelled by the gravitating influence of his own native 
depravity, was carried so far from God, and so near to per- 
dition, that there was no eye to pity — no arm that could 
save, until God laid help upon One who is mighty to save, 
and strong to deliver. 

3. Since Adam, as the representative of the entire race 
of man, committed a sin which produced depravity, this 
has become the order of nature ; so that man, when he 
propagates his species, not only propagates the body and 
mind, but depravity, also, as a part of his being. It has 
diffused itself through all the moral faculties of the soul, 
and has descended, by ordinary generation, through all 
the race, and will continue to adhere to his nature until 
the last generation of man has appeared. So greatly has 
his moral nature become corrupted, that " the whole head 
is sick, and the whole heart faint. From the sole of the 

32* 



378 



FREEDOM FROM SIN. 



foot even unto the head there is no soundness in it; but 
wounds, and bruises, and putrifying sores : they have not 
been closed, neither bound up, neither mollified with oint- 
ment." And God saw that, as a result of this depravity, 
"the wickedness of man was great in the earth, and that 
every imagination of the thoughts of his heart was only 
evil continually" — that "the heart of man is deceitful 
above all things, and desperately wicked." The unregen- 
erated soul is as "a cage of unclean birds:" it is polluted 
by sin, and is the residence of unholy affections and 
desires ; so that out of the heart proceedeth evil thoughts, 
adulteries, and every thing that defileth a man. Thus all 
our race may well confess, 

"Lord, we are vile — conceived in sin, 
And born unholy and unclean — 
Sprung from the man whose guilty fall 
Corrupts his race, and taints us ail. 

Soon as we draw our infant breath. 
The seeds of sin grow up for death: 
Thy law demands a perfect heart; 
But we are defiled in every part." 

4. So great is man's depravity, that "he has no power 
to do good works, which are pleasant and acceptable to 
God, without the grace of God by Christ preventing him, 
that he may have a good will, and working with him when 
he has that good will." By the fall, he is so perfectly dis- 
robed of his original strength, or ability to do good, that he 
has no power to save himself from the influence and con- 
trol of sin. Grace alone can deliver him from the power 
of Satan, restore him to the favor and image of God, and 
qualify him for a residence in heaven. Nor has man this 
grace in deposit, to use or abuse at pleasure ; but while a 
manifestation of the Spirit is given to every man to profit 
withal, this grace is given by the Spirit as man's necessities 
require, and as his faith claims and appropriates. 

5. Extensive as is the depravity of every son and 



FREEDOM FROM SIN. 



379 



daughter of Adam — as sin alone renders man the object of 
Divine wrath, and as his depravity is not the result of his 
own choice, or act, until he of choice acts sinfully, unat- 
tended by acts of transgression, no one is made the subject 
of eternal punishment. Man being redeemed by Christ, 
grace is offered, in the use of which every probationary, 
accountable being may reject the wrong, and pursue the 
right. Notwithstanding those who die in infancy or idiocy 
are equally the heirs of a sinful nature, yet, as they have 
received this depravity passively, "they are regenerated 
and saved by Christ," without their performing any thing 
as a condition of their salvation. Actual sin alone brings 
the punishment of the law. Sin is that accursed thing 
which God hates. In every degree, and of every shade, it 
is perfectly hateful to Him who cannot look upon iniquity 
with allowance. 

II. The Gospel proposes entire freedom from sin. 

Salvation from sin and its consequences, as a prerequisite 
to ultimate salvation in heaven, is the consummation of all 
that is proposed in the Gospel. Even in this life, the Gos- 
pel offers liberty to the captive slaves of sin: "And thou 
shalt call his name Jesus ; for he shall save his people from 
their sins ;" and, "If we confess our sins, he is faithful and 
just to forgive us our sins, and to cleanse us from all un- 
righteousness." Freedom from sin implies, 

1 . Freedom from the guilt of sin. A consciousness of 
guilt must be succeeded by a conscious pardon, or the soul 
cannot enjoy peace. "A wounded spirit, who can bear?" 
M The face of the Lord is against them that do evil, to cut 
off the remembrance of them from the earth." The sword 
of justice is drawn, to cut the sinner down; while thunders 
from Sinai loudly peal, denouncing the wrath of Heaven 
against all who know not God, and obey not the Gospel of 
our Lord Jesus Christ. But mercy softly whispers, " Let 
the wicked forsake his way, and the unrighteous man his 



380 



FREEDOM FROM SIN. 



thoughts : and let him return unto the Lord, and he will 
have mercy upon him ; and to our God, for he will abun- 
dantly pardon." The unpardoned sinner cannot be happy ; 
for though, by close attention to worldly interests, he may, 
for a time, silence the whisperings of reflection, hush the 
voice of memory, and refuse to permit conscience to render 
her verdict, yet there will be intervals, in which, amidst 
the press of business, the intense anxiety of worldly cares 
and studies, and the storm of passion, these unwelcome 
voices will be heard. So long as he is a criminal at the 
bar of his own conscience, he must be unhappy ; for we 
know that if our heart condemn us, God is greater than our 
heart, and knoweth all things. Man may, at times, pos- 
sess the calmness of indifference — the quietude of being 
almost unconscious of obligation to love or obey his Crea- 
tor; but this no more deserves the name of happiness than 
the inert resting of the mountain-rock, or the sleep of the 
incarcerated criminal who awaits his execution on to- 
morrow. Infidelity may deck with flowers its speculative 
theories, administer its anodynes of unbelief, in order that 
conscience may have an eternal sleep ; but, despite their 
stupefying influence, amidst her disturbed slumbers, her 
voice will be terrifically heard, sending a thrill to the heart, 
and opening the eyes of the understanding to the awful 
realities of eternity. The happiness befitting immortal 
beings, can only dwell in hearts imbued with a calm con- 
sciousness of divine approbation, and an assurance of being 
heirs to an inheritance which is incorruptible, undefiled, 
and that fadeth not away. 

2. From the, control, or dominion of sin. As justifica- 
tion, or pardon, implies the sinner's acquittal or absolution 
from the guilt of sin, in view of what Christ has suffered 
for him, regeneration implies the reproduction of spiritual 
life, and the restoration of the moral image of God to the 
soul ; by which, the soul is possessed of pure and holy 



FREEDOM FROM SIN. 



381 



affections. The difference between justification and regen- 
eration may be shown thus : Suppose a person to be incar- 
cerated in the state's prison. A petition is presented to the 
governor, and he is pardoned. He returns home, sustain- 
ing a justified relation to the laws of his country, and is 
entitled to all the privileges of an unoffending citizen, but 
is, perhaps, the same demon -like and blood-thirsty being that 
he was before he was pardoned. Thus, should God pardon 
all our sins, and we remain unregenerate, though our rela- 
tion to God's laws would be changed, our moral character 
and corrupt nature would remain essentially the same. We 
believe that God's gracious smile of pardon is, generally, 
if not always, accompanied with that operation of the Spirit 
by which the soul is regenerated — that the acts are simulta- 
neous, though the blessings are so distinct that all may 
mark their difference. The one produces a change in our 
relation to God and his laws ; the other a change in our 
hearts. The one frees us from the guilt of sin, and the 
other from the controlling influence of sin, and renews us 
in the moral image of God. 

3. Regeneration is sanctification begun. Entire sanc- 
tification implies an acceptable consecration of all the 
powers of soul, spirit, and body to the service of God; 
and that all the affections of the soul are perfectly, con- 
stantly, and sweetly controlled by grace ; so that we reckon 
ourselves dead, indeed, unto sin, and alive unto God, through 
Jesus Christ our Lord. Sin no longer has dominion over 
us. While " we walk in the light, as he is in the light, we 
have fellowship one with another, and the blood of Jesus 
Christ, his Son, cleanseth us from all sin." We are wit- 
nesses for Christ, when sin in us is all destroyed. There 
is nothing in all the dominions of Jehovah, which has effi- 
cacy sufficient to remove the pollutions and extract the seeds 
of sin, but the blood of Christ. Nor is there any agent 
that can apply this all-efficacious blood to a penitent heart, 



382 



FREEDOM FROM SIN. 



but the Holy Spirit. Vain is the interposition of popes or 
priests : the blood is divine, and the agent must be divine, 
in order to produce such a divine change. The depravity 
of the human heart is so deep, that 

" No running brook, nor flood, nor sea, 
Can wash the dismal stain away." 

Such is man's native imbecility and death in sin, that 
nothing can produce or perpetuate moral life in him, but 
the life-giving Spirit. Christ came that he might destroy 
the works of the devil; and having died, the just for the 
unjust, that he might bring us to God, he has led captivity 
captive, given gifts unto men, and ascended to the right 
hand of the majesty in the heavens, where he ever liveth to 
make intercessions for us. "Wherefore, he is able to save 
unto the uttermost all who come unto God by him." The 
blood of Christ cannot increase in efficacy, nor the spirit 
in ability to apply it; and, " as all things are possible to him 
that believeth," we may receive the application now, which 
shall make us every whit whole — entirely clean, and free 
from sin. 

4. In regeneration, the soul is made free from the con- 
trol of sin, and all the graces of the Spirit are implanted 
in it. But while the constellation of the Spirit's graces is 
complete in point of number, they are small and feeble, and 
must be nursed or cultivated with much tenderness and 
care ; lest, for want of depth of earth, they perish ; or, the 
seeds of sin springing up, so choke them as to prevent 
their growth, and, perhaps, cause them to die. In conse- 
quence of the feebleness of these graces, and of remaining 
hereditary depravity, the Christian is conscious of " motions 
of the flesh" and impulses of the mind, which, if complied 
with, would break forth in sinful thoughts, words, and ac- 
tions. He, therefore, feels the necessity of a more perfect 
consecration of himself to God, and of having the man of sin 
slain by nailing him to the cross, that these graces may 



FREEDOM FROM SIN. 



383 



expand and strengthen, until he come to the perfect stature 
of a man in Christ Jesus. As sin and the unhallowed 
influence of sinful nature alone impede the growth of these 
graces toward that perfection of which they are capable, 
he, alone, who has experienced the entire santification of 
soul, spirit, and body, is prepared for an uninterrupted 
growth in grace, and the full enjoyment of Gospel love and 
peace. Grace not only removes the fetters with which sin 
has so tightly bound the soul that it cannot freely breathe 
celestial air, but imparts the Spirit's power, by which the 
soul expands in moral life, and ever approximates the moral 
perfections of Deity. Entire sanctification does not imply 
a completion of the work of grace, but the destruction of 
the body of sin, and the entire consecration of the soul's 
maimed and crippled powers to the service of God. There 
may still be a growth in grace. The soul originally pos- 
sessed capacities and powers, of which we can now have 
but an imperfect conception. These have been misdirected 
and enfeebled by the introduction of depravity and sin. 
Entire sanctification destroys sin and depravity, and restores 
these energies to their original direction and mode of ac- 
tion. Thus, the causes of their feebleness being removed, 
they, by grace, expand not only to their original power, 
but illimitably, as the soul is assimilated to the moral like- 
ness and perfections of Christ. 

III. All who are made free from sin have become 

SERVANTS TO GOD, BEAR FRUIT UNTO HOLINESS, AND ARE 
HEIRS OF EVERLASTING LIFE. 

1 . They are the servants of God, and, as such, seek not 
their own will, but the will of him who has sent them to 
labor in his vineyard. They seek to employ all their time, 
talents, and influence, in promoting his cause. His service 
is their delight : 

" For Jesus day and night employed, 
His heritage they toil to clear." 



384 



FREEDOM FROM SIN. 



To them his yoke is easy and his burden light. His ways 
are ways of pleasantness, and all his paths are peace. 

2. They bear fruit unto holiness. "A good tree cannot 
bring forth evil fruit, neither can a corrupt tree bring forth 
good fruit; wherefore, by their fruits ye shall know them." 
Being grafted into Christ, the living vine, they partake of 
the root and fatness of the vine ; and " if the root be holy, 
so are the branches ;" and if the branches are holy, so, also, 
is the fruit. Abiding in Christ, and Christ abiding in them, 
they bear much fruit — much holy fruit. 

3. They are heirs of everlasting life. As children of 
God, they are assured of their heirship to an inheritance 
which is incorruptible, undenled, and that fadeth not away ; 
reserved in heaven for them. While in their minority, as 
children, they endure chastisement; for whom the Lord 
loveth, he chasteneth, and scourgeth every son whom he 
receiveth. As obedient children, they endure hardness, 
even as good soldiers, having respect unto the recompense 
of reward — the promised inheritance. They glory in the 
cross of Christ, knowing that, if they suffer with him, they 
shall be, also, glorified together, and that the sufferings of 
this present life are not worthy to be compared with the 
glory which shall be revealed in that day, when they shall 
be installed as kings and priests unto God and the Lamb 
for ever. Fondly as we cling to life, were the Christian 
assured that this life was to be eternally perpetuated, in 
connection with its infirmities and sorrows, it would deprive 
him of his richest joy and brightest prospects. Yea, he 
could not so much as endure the thought; but, with an 
imploring look, and in tones of sorrow, would repeat the 
sentiment, 

" I would not live alway; I ask not to stav, 
Where storm after storm rises dark o'er the way." 
But being well assured that, when the few remaining years 
of his pilgrimage have passed away, he shall receive a 



THE REASONABLENESS OF GOD's LAW. 



385 



release from earth, and a passport to heaven, where he will 
for ever dwell, associated with the spirits of just men made 
perfect, and with angels, and be in the immediate presence 
of God and the Lamb, he with transport sings : 

" In rapturous awe, on him I'll gaze, 
Who bought the sight for me; 
And shout, and wonder at his grace, 
To all eternity." 



SERMON XXVIII. 

BY REV. WILLIAM HERR. 
THE REASONABLENESS AND NECESSITY OF THE DIVINE LAW, 
AND THE BLESSED RESULTS OF OBEDIENCE. 

" that thou hadst hearkened to my commandments! then had thy 
peace been as a river, and thy righteousness as the waves of the sea," 
Isa. xlviii, 18. 

The purport of this chapter is a solemn expostulation 
of Jehovah with the Jews, for their wickedness in forsaking 
him, and their folly in withdrawing their trust from him, 
and placing it in idols. He shows their foolishness, in 
attributing that to the agency of idols which was manifestly 
the work of his own hands ; and, also, the impotency of 
their idols, when contrasted with the divine prescience and 
power. He, also, tenderly appeals to former manifestations 
of his goodness in their behalf; and would thus provoke 
them to obedience, assuring them of assistance, beautifully 
represented by images borrowed from the exodus from 
Egypt — that as, in former times, " they thirsted not when 
he led them through the deserts : he caused the waters to 
flow out of the rock for them : he clave the rock, also, and 
the waters gushed out;" so, in like manner, he would de- 
liver them from all their enemies, by his gracious inter- 
position. 

33 



THE REASONABLENESS OF GOD r S LAW 

With this brief view of the import and scope of the 
chapter, I shall proceed to an examination of the text, 
noticing, 

I. The moral government of God. 

II. The benefits resulting from obedience to god's 

LAW. 

I. The moral government of God is implied in the ex- 
clamation in the text, " that thou hadst hearkened to my 
commandments !" 

It is evident that Jehovah could not require his creature, 
man, to hearken to his commandments, unless they had 
been announced ; and they would not have been given, un- 
less it was his intention that they should be obeyed. With 
regard to the commandments of God, too few have a proper 
conception of them. It may not, then, be amiss to say, 
that they are admirably adapted to our condition as moral 
agents, and, so far from being burdensome, require nothing 
more at our hands than what we are fully capacitated to 
perform, and what is in accordance with our best and dearest 
interest; for He who makes the requirement, has prom- 
ised assistance, in order to our rendering obedience, and 
expressly invites all who are heavy-laden to come unto him 
for rest, assuring them that they shall find his yoke 
easy and his burden light. It is presumed that none will 
deny God's right to govern, implied in the text; for he 
who is superior in all things — who has brought us into 
existence, and continues to preserve us, is, doubtless, en- 
titled not only to our gratitude, but cheerful obedience. 

The commandments of God are not imposed, to restrain 
us in the use of our mental or physical powers, in the pur- 
suit of happiness, but for the purpose of keeping us from 
the commission of sin, which is the bane of human felicity, 
stopping the current of our joys, which an observance of 
these commandments tends to enlarge. Look at society. 
What would be the condition of man, unrestrained by 



AND THE BENEFITS OF OBEDIENCE. 387 

human laws? In the language of one, imagination must 
cower her wing, unable to fetch the compass of that depth 
of guilt and iniquity into which the human family would 
plunge. Man, unrestrained by law, would speedily become 
the victim of anarchy, confusion, and distress. 

If, then, in the management of matters which are in a 
great degree subordinate, government is so necessary, we 
would put the question to every intelligent mind, where is 
the inconsistency or unreasonableness of God's moral gov- 
ernment — of a code of laws framed for the rule of our con- 
duct, more just than ever originated in the mind of the 
wisest jurisconsult? where the injustice of God in reward- 
ing us according to the deeds done in the body, by bring- 
ing the obedient to inherit eternal life, and consigning the 
disobedient to everlasting punishment? Leaving these 
questions to be answered by the unprejudiced, we inquire, 
what would be the condition of things, if God's moral gov- 
ernment were laid aside, and the divine jurisdiction unac- 
knowledged? in a word, if such opinions were afloat and 
fully believed, as that, when man dies he ceases to be ; that 
there is neither a heaven nor hell ; or, in the language of 
infidel Hume, "that all the religions which have prevailed 
in the world, are nothing more than sick men's dreams, or 
the playsome whimsies of monkeys in human shape, rather 
than the serious, positive, dogmatical asseverations of a 
being who dignifies himself with the name of rational?" 
Alas ! the bloodiest page in the history of the past will 
fully attest. Turn your attention to France, at that period 
when God's law was trampled in the dust — when the 
jurisdiction of heaven's high King was unacknowledged. 
Another such scene of confusion and bloodshed the world 
never beheld. Vice triumphed over virtue ; innocent citizens, 
parents, and defenseless youth, were torn from each other's 
embrace, and hurried to the fatal guillotine, to swell that 
mighty torrent of human gore which deluged the streets of 



38S THE REASONABLENESS OF GOD's LAW 

Paris. It seemed as though the vials of divine wrath were 
poured out upon that infidel city — as though the inhabitants 
were made the punishers of their own iniquity ; and nothing 
but an acknowledgment of a supreme Ruler of the uni- 
verse and of his law, could possibly have restored this 
people to the peace and tranquility which they formerly 
enjoyed. 

Hence, it will be perceived that there is a necessity for 
some rule by which human agency shall be regulated. But 
does one inquire, " Where is that rule to be found, the 
observance of which will make for my peace and eternal 
welfare?" I answer, in the Bible. Hearken to the com- 
mandments of the Lord; walk in them; then shall thy 
peace be as a river, and thy righteousness as the waves of 
the sea. In the word of God the path of duty is clearly 
indicated, and we are called upon to walk in it, assured that 
it is a path of peace and safety. To it we are wooed in 
the melting tones of the Redeemer, and warned not to de- 
part from it by the most emphatic and unequivocal language 
of inspiration. To secure our best interests, there is an 
uncontrollable necessity in our rendering obedience to the 
divine law ; for if God be what he declares himself to be — a 
rewarder of the just and a punisher of the unjust — if his 
government be exercised in truth and righteousness, it fol- 
lows as a natural consequence, that, if there be an infringe- 
ment of his law, on the part of any of his moral subjects, 
the hottest indignation and wrath, if they persist in their 
rebellion, must inevitably be their portion for ever. 

It is natural for all to expect to receive good at the hands 
of God, if they act according to his will; but the same 
principle that prompts to this expectation, and the same 
reason that sustains such a hope, assure us that, if any fail 
to comply with the precepts of God, as the slothful servant 
who knew his master's will but did it not, was beaten with 



AND THE BENEFITS OF OBEDIENCE. 389 

many stripes, they shall meet that punishment which their 
sins deserve. Every thing, therefore, that can interest our 
feelings, that, has claims to truth and reason, tells us that 
God's moral government is just; that in the very nature of 
things there is a necessity for it. If virtue is to be rewarded, 
there must be something to point out in what virtue consists ; 
and, if virtue be acceptable in the sight of God, its oppo- 
site is not; and if not, then it also has a reward, which is, 
in the nervous language of the apostle, " Everlasting pun- 
ishment from the presence of God and the glory of his 
power." 

To sum up the whole, in a comprehensive view, we may 
say, the government of God here implied, is an act of 
necessity, issuing from the nature of things — brought into 
effect by the wisdom of Jehovah — binding upon the will and 
conscience of his people — guarantying the fulfillment of the 
most gracious promises of future felicity, in case of obedi- 
ence, and solemnly assuring us that, unless we yield to the 
spirit of truth, we shall be cast, with the hypocrite and 
unbeliever, into outer darkness, where there shall be weep- 
ing, wailing, and gnashing of teeth. We are entreated by 
our heavenly Father to turn from the error of our ways, 
with the promise, " He that walketh in my statutes, and hath 
kept my judgments, to deal truly, he is just: he shall 
surely live," and with the fearful declaration, " The soul that 
sinneth, it shall die." "Turn ye, turn ye, for why will ye 
die, O house of Israel 1" Thus, you perceive the deep and 
ardent solicitude God has for man's happiness. Whether 
he is walking in the broad road to ruin, or in the strait and 
narrow path of life — whether he is bewildered in the super- 
stitions of Egypt, or wrapt in the lofty visions of Plato, 
the eye of God is upon him ; and every act of his provi- 
dence and manifestation of his grace, speaks in language 
not to be mistaken, that he has no pleasure in the death of 
33* 



390 THE REASONABLENESS OF GOD's LAW 

the wicked, but would rather that all should turn and live. 
We proceed to consider, 

II. The moral benefits resulting from obedience to 
God's law: "Then had thy peace been as a river, and 
thy righteousness as the waves of the sea." 

1. Here, my brethren, is a gracious promise, that if you 
render obedience to God's law, your peace shall flow as a 
river. The term peace is here taken in contradistinction to 
a state of grief and misery. Whatever tends to promote 
our peace, we are inclined to lay hold of with all the 
ardor and energy of our soul. Here, then, is an object 
which will insure the first wish of our hearts — which will 
tend to present and future felicity. It cannot but be mani- 
fest, that, without some degree of pleasure — without some 
alleviation of the ills which are incident to life, we should 
be unable to endure with resignation our various misfor- 
tunes. For proof of this, we appeal to the experience of 
all men. Now, where there is a constant violation of 
God's law, there can be no peace ; and where there is no 
peace, there is no happiness ; and so far from being content 
in this condition, man suffers far beyond our feeble powers 
to paint. We are willing to admit, for the sake of argu- 
ment, that man, in a state of rebellion against God, enjoys 
what the world calls peace and pleasure ; but, at the same 
time, he is entirely destitute of real and substantial bliss. 
He is destitute of that peace which arises from a conscience 
void of offense toward God and man — that peace which 
flows as a river, refreshing the soul, and bearing it onward, 
with hope and heavenly aspirations, to the haven of eternal 
repose. The son of Bacchus may tell us that he enjoys 
peace and pleasure in his midnight revels — the debauchee 
may boast of his sensual delights — of the gay round of his 
entertainments : he may smile in the midst of his excesses ; 
but it is the haggard smile of the wretch, whose heart is 
callous — whose mind is lost to every high and holy influence, 



/ 



AND THE BENEFITS OF OBEDIENCE. 



391 



and who, in the end, must sink, the victim of his own 
folly, to reap the bitter fruits of chagrin and disappointment. 

Not so with those who hearken to God's commandments, 
and obey them. Their peace is as a river. In the midst 
of all their afflictions it flows on uninterruptedly; for God, 
" willing more abundantly to show unto the heirs of prom- 
ise the immutability of his counsel, confirmed it by an oath : 
that by two immutable things, in which it was impossible 
for God to lie, we might have a strong consolation, who 
have fled for refuge to lay hold upon the hope set before us : 
which hope we have as an anchor of the soul, both sure 
and steadfast." Thus, we urge you to obedience to God's 
righteous law, not by any mere representation of our own, 
but we plead the promise of God himself. And, blessed 
be God ! the living oracles are full of these gracious prom- 
ises. At every step in the contemplation of these heavenly 
pages, we meet with words that can cheer, animate, and 
influence us in the pursuit of all that is "virtuous, and 
lovely, and of good report." 

The figure here used is expressive of the increasing 
peace we shall enjoy, if we continue obedient. To illus- 
trate this part of the subject: go with me to the Alleghany 
mountains, and I will show you a small stream issuing 
from its base, scarcely sufficient to quench the thirst of the 
weary traveler and his beast. But pursue that stream in 
its course, and at length you will stand on the banks of the 
mighty, rolling Ohio. Thus, as the soul continues to 
hearken to God's commandments, its peace increases. 
How refreshing, then, to the weary — how encouraging 
to the Christian! Whether riding upon the calm sea of 
prosperity, or breasting the adverse surges of misfortune, 
he can enjoy peace uninterrupted and increasing. He is 
buoyed above the waves of despondency, under the firm 
assurance of being finally brought where sighing and weep- 
ing shall be no more, and where, in the full fruition of 



392 THE REASONABLENESS OF GOD's LAW 

God's infinite goodness, he will taste peace hitherto un- 
known, be led forth to green pastures, and drink of those 
living streams which issue from the eternal throne y and 
make glad the city of God. 

2. Another benefit resulting from obedience is stated in 
the text: "Righteousness as the waves of the sea." We 
understand the language to mean, a freedom from any 
attributable evil punishable by the just law of God ; or, in 
other words, a state of moral purity, which, at all times, 
makes us acceptable in the sight of God. This moral 
purity all must, and all may have. It is embraced in the 
covenant of promise, and is produced by the sanctifying 
influence of the Holy Spirit, through faith in the blood of 
atonement. But none are entitled to this promise, or can 
possibly enjoy this state, but those who are the willing 
subjects of God's just government. Those who follow on 
to know the Lord, shall enjoy the early and latter rain ; 
their path shall be as the shining light, shining more and 
more unto the perfect day. And as the sea is free from 
corruption, and constantly active, so shall those who heark- 
en to God's commandments be kept pure and active, by the 
operative and sanctifying influences of his Spirit, at all 
times enjoying peace, and ripening for an inheritance incor- 
ruptible, undefiled, and that fadeth not away. 

The metaphor conveys to our minds an idea of the 
extent of our righteousness ; that, as " the waves of the 
sea" wash every shore, so the obedient shall feel the influ- 
ences of the Holy Spirit, laving all their powers in the 
blood of sprinkling, and imparting life and beauty to the 
soul. This river of peace, of which we have been speak- 
ing, is free to all ; this righteousness is the inheritance of 
all God's children. And, to sum up the whole, by way of 
general exemplification, it is the same stream which first 
burst forth on the day of Pentecost — which has found its 
way amidst persecution and torture — amidst the dark ages 



AND THE BENEFITS OF OBEDIENCE. 393 

of monkish superstition, opposing bigotry, and fanaticism— 
amidst the wrathful reign of the bloody Mary, cheering 
the heart of the martyr; and which has continued to 
advance until, in our day, its influence is felt in almost 
every clime, dispensing health and vigor to the whole fam- 
ily of man. 

A few remarks and we close. 

1. From this subject we learn that peace and obedience 
are inseparably connected. Have you, then, hearkened to 
God's commandments ? If you have, your experience con- 
firms the foregoing remarks ; or, at least, you realize, to 
some extent, the blessedness of obedience. Be entreated 
not to rest short of all the graces of God's Spirit, and, by a 
full and perfect surrender of your entire being to the 
service of God, enjoy for yourself the utmost extent of 
the divine fullness. Let your progress be constant — your 
service unremitted, and aspire to the glorious consumma- 
tion of an abundant entrance into the everlasting kingdom 
of our Lord and Savior Jesus Christ. 

2. We learn from this subject that disobedience exposes 
the soul to God's displeasure, and inevitably brings misery. 
None can enjoy peace who refuse to recognize the divine 
authority : " There is no peace, saith the Lord, unto the 
wicked." Men may now treat with neglect and contempt 
the authority of God ; they may slight the offers of mercy, 
turn a deaf ear to the invitations of the Gospel, and pervert 
the long-suffering of God ; but the time is coming when he 
will assert his dignity, and vindicate the sovereignty of his 
throne — when he will set himself against his enemies, and 
destroy the workers of iniquity. Now, by the ministry of 
his word, he warns the sinner to flee from the wrath to 
come, and invites him to lay hold of the hope set before 
him in the Gospel. He manifests himself, in Christ, in the 
beneficent work of reconciling the world unto himself. 
But when once the long-suffering of God shall have been 



394 THE REASONABLENESS OF GOD's LAW 

exhausted, and, in the terror of his justice, he shall appear 
against the enemies of the cross, then ruin and dismay 
shall seize the guilty rebels of his throne, and justice — long 
insulted justice, will demand the execution of the penalty 
of violated law: "Because I have called and ye refused; 
I have stretched out my hand, and no man regarded ; but 
ye have set at naught all my counsel, and would none of 
my reproof : I, also, will laugh at your calamity : I will 
mock when your fear cometh ; when your fear cometh as 
desolation, and your destruction cometh as a whirlwind ; 
when distress and anguish cometh upon you. Then shall 
they call upon me, but I will not answer; they shall seek 
me early, but they shall not find me ; for that they hated 
knowledge, and did not choose the fear of the Lord : they 
would none of my counsel : they despised all my reproof. 
Therefore, shall they eat of the fruit of their own way, 
and be filled with their own devices." O, it is a fearful 
thing to fall into the hands of the living God. Better that 
a man had not been born — better to lie at the mouth of a 
burning volcano, or be rocked on the bosom of an earth- 
quake, than to meet the insulted majesty of heaven and 
earth, with guilt uncanceled and unforgiven. It has been 
said that the terror sitting on the brow of a tyrant made a 
nation quake ; but, believe me, there sits a terror enthroned 
on the pages of this peaceful volume, that can fill a guilty 
world with dismay. And yet it is not the terror of tyranny, 
but the terror of God's immutable justice — that justice 
which links vice and misery together — which hurled the 
rebel host over the battlements of heaven, and consigned 
them to hell, "reserved in everlasting chains, under dark- 
ness, unto the judgment of the great day." And if God, 
at any time, has given such fearful proofs of his displeasure 
toward those who violated his law, what reason have we to 
suppose that he will relax his claims, or fail to vindicate 
his honor or the integrity of his throne? None at all. 



AND THE BENEFITS OF OBEDIENCE. 395 

When did God fail to execute his threatenings ? Did he 
fail when Adam put forth his impious hand and plucked 
of the forbidden fruit? Did he fail when he destroyed the 
world with a flood? or when he overthrew the cities of 
the plain? Did he fail when he poured out his judgments 
on his own chosen people, and wrath came upon them to 
the uttermost? No, no; "But the heavens and the earth, 
which are now, by the same word are kept in store, 
reserved unto fire against the day of judgment and perdi- 
tion of ungodly men. . . . The Lord is not slack con- 
cerning his promise, as some men count slackness ; but is 
long-suffering to us-ward, not willing that any should per- 
ish, but that all should come to repentance. But the day 
of the Lord will come as a thief in the night ; in the which 
the heavens shall pass away with a great noise, and the 
elements shall melt with fervent heat, the earth, also, and 
the works that are therein shall be burned up. Seeing, 
then, that all these things shall Be dissolved, what manner 
of persons ought ye to be in all holy conversation and god- 
liness, looking for and hasting unto the coming of the day 
of God, wherein the heavens being on fire shall be dis- 
solved, and the elements shall melt with fervent heat? 1 ' 
Let the threatenings, the forbearance, and patience of God, 
move you to obedience, repentance, and faith: "For how 
shall we escape if we neglect so great salvation?'-' O, sin- 
ner, why will you persist in rebellion against your rightful 
Sovereign ? why will you still pursue sin's destructive 
way? why will you rush on the thick bosses of Jehovah's 
buckler, and plunge naked into " the blackness of dark- 
ness," rather than bathe in the perennial streams of peace, 
and enjoy the smile and benediction of Heaven ? Can you 
measure arms with the Almighty? Can you dwell in ever- 
lasting burnings ? Can you endure the wrath of God for 
ever and for ever? Pause — pause. Hearken thou unto 
the commandments of God. This moment lay down your 



396 



MINISTERIAL PIETY 



weapons of rebellion, and sue for mercy in the name of 
Jesus. Behold, he now waits to be gracious. "Let the 
wicked forsake his way, and the unrighteous man his 
thoughts ; and let him return unto the Lord, and he will 
have mercy upon him ; and to our God, for he will abun- 
dantly pardon." May God move you by his Spirit, and 
may you haste to the mountain before it is everlastingly too 
late ! Amen. 



SERMON XXIX. 

BY REV. THOMAS THOMPSON. 

MINISTERIAL PIETY ATTENDED WITH REVIVAL INFLUENCE. 

" For he was a good man, and full of the Holy Ghost, and of 
faith: and much people was added unto the Lord," Acts xi, 24. 

In the character of the man of God, referred to in 
the text, and whose labors were so signally crowned with 
the divine blessing, we have essential qualifications brought 
to view, which cannot fail, through the same attendant influ- 
ence, to be equally successful in our own times. 

That we may profit by this narration, let us consider, 

I. THE MINISTERIAL QUALIFICATIONS OF BARNABAS. 

The natural qualifications of Barnabas for his holy call- 
ing, are not particularly brought to view in the text. 
Whether a Cephas, or an Apollos, we are not told ; but his 
moral qualifications are exhibited in the following order: 

1. "He was a good man" By the appellation good, 
or goodness, we may, first, understand that personal piety, 
so conspicuous in the temper and general deportment of 
this man of God. Here we have the proof of regener- 
ating grace — of a heart emptied of self and sin, and ren- 
dered the source whence emanates practical virtues. "If 
any man be in Christ, he is a new creature: old things are 



ATTENDED WITH REVIVAL INFLUENCE. 397 

passed away; behold, all things are become new;" "A 
good man, out of the good treasure of his heart, bringeth 
forth that which is good ;" " Wherefore, by their fruits ye 
shall know them." Goodness — what an excellency ! Elo- 
quence and knowledge are important; but what do they 
avail where piety is wanting ? We have heard the fame 
of some ministers, for rare gifts, trumpeted abroad on every 
breeze ; but where little of intellectual greatness is found, 
we often hear it said, he is a "good" — a holy man; and 
here we look for and find the golden fruit — the real suc- 
cess; and here the Savior's sayings are truly applicable, 
"Ye are the salt of the earth;" "Ye are the light of the 
world;" "Let your light so shine before men, that they 
may see your good works, and glorify your Father which 
is in heaven." And though the private Christian needs 
this heavenly adorning, yet how important in the minister 
of the Lord ! 

(2.) By a " good man," we may understand, a benevolent 
man. Commenting on Romans v, 7, Dr. Adam Clarke 
renders the expression, " good man," a benevolent man. 
This definition is strictly applicable to Barnabas. Born in 
Cyprus, an island of the Mediterranean, visiting Jerusalem 
(as some suppose) at the feast of Pentecost, by the preach- 
ing of the apostles he is converted — sells his land, and 
brings the sum thus obtained and lays it at the apostles' 
feet — not a part, Ananias-like, but the whole sum — thus, 
at once, commiserating and supplying the necessities of 
the poor, persecuted followers of his Lord. The benevo- 
lence toward a suffering and perishing world, begotten in the 
heart of this converted Levite, is needed by every minister 
of the Gospel, that he maybe prepared to leave "father 
and mother, wife and children, brethren and sisters, houses 
and lands, for Christ's sake;" and, bidding farewell to 
earthly honor, emolument, and ease, employ his energies 
in promoting the temporal, spiritual, and eternal interests of 

34 



398 



MINISTERIAL PIETY 



his fellow-men. " Charity seeketh not her own/' Who, 
that has claims to true piety, has not learned this lesson ? 
"Who is fit to administer in sacred things, who makes not, 
cheerfully, this sacrifice? "Though I speak with the 
tongues of men and of angels, and have not charity, I am 
become as sounding brass, or a tinkling cymbal. And 
though I have the. gift of prophecy, and understand all mys- 
teries, and all knowledge ; and though I have all faith, so 
that I could remove mountains, and have not charity, I am 
nothing." 

2. He was "full of the Holy Ghost.''' Allusion is not 
so much made, we apprehend, to the miraculous gifts of 
the Holy Spirit, as the indwelling of the Spirit — happifying 
the soul, illuminating the understanding, correcting the 
judgment, subduing the will, hallowing the affections, puri- 
fying the conscience, and captivating the Thoughts; thus 
sanctifying the whole man: "And the very God of peace 
sanctify you wholly; and I pray God your whole spirit, 
soul, and body be preserved blameless to the coming of 
our Lord Jesus Christ;" " And to know the love of Christ, 
which passeth knowledge ; that ye might be filled with all 
the fullness of God." The Divine Spirit directs him in the 
path of duty, and inspires him with wisdom to confound 
gainsayers : " Settle it, therefore, in your hearts, not to 
meditate before what ye shall answer; for I will give you a 
mouth and wisdom, which all your adversaries shall not be 
able to gainsay or resist." Who can successfully preach 
Christ till he is called and anointed from on high ! who 
can fully preach Christ till he is rilled with the Divine 
Spirit ? enabling him to say, 

'•' What we have felt and seen. 
With confidence we tell; 
And publish to the sons of men, 
The signs infallible." 

3. He was "fall of faith ." 1. He had full trust and 



ATTENDED WITH REVIVAL INFLUENCE. 399 

confidence in God in reference to his own salvation — living 
in the exercise of that grace from day to day : " Now the 
just shall live by faith." 2. His faith gave him victory 
over the world: "This is the victory that overcometh the 
world, even your faith." How important for him who 
starts out without " purse and scrip," or stipulation for 
bodily support, that he exercise abiding confidence in a 
munificent Providence ! Was it not to call forth such con- 
fidence on the part of the disciples, that Christ, in their 
presence, fed such multitudes with a few loaves and fishes, 
and that he pointed to the fowls of the air and the lilies of 
the vale, as objects of Providential care? 3. His faith 
enabled him to resist and overcome the wicked one : 
" Above all, taking the shield of faith, wherewith ye shall 
be able to quench the fiery darts of the wicked." 4. It 
enabled him fully to rely on the promise, "Lo, I am with 
you alway." His was a faith in Him who alone can 
succeed the most pious efforts. Saith an inspired apostle, 
" I have planted, Apollos watered, but God gave the 
increase." Who can forego the privations, endure the 
labors, meet the frowns, and discharge, faithfully, all the 
duties of the minister of Christ, without a faith like that of 
Moses, which enabled him to " endure, as seeing him that 
is invisible ?" 

II. His success: "Much people was added to the 
Lord:' 

He not only had cause to rejoice in witnessing the effects 
of divine grace, in the conversion of Grecians, at Antioch, 
through the instrumentality of his countrymen, but his own 
labors, it would seem, were blessed in the salvation of 
many more: "Much people was added," not merely 
proselyted to an opinion, creed, or sect, but " to the Lord." 
Convicted for sin — converted from the error of their ways, 
they joined the band of young converts, or the first-named 
" Christians " in that city. Though they had been "aliens 



400 



MINISTERIAL PIETY 



from the commonwealth of Israel, strangers from the cove- 
nant of promise, without God and hope in the world," and 
sometime thus far off, they were now "made nigh by the 
blood of Christ" — "fellow-citizens with the saints and of 
the household of God " — " sons and daughters of the Lord 
almighty." O, blessed union! — not only servants but 
sons. Thus this man of God run not in vain : he went 
not a warfare at his own charges. The Holy Ghost, who 
had called, qualified, and separated him from worldly avoca- 
tions, accompanied the word, through him, with power from 
on high, so that many sinners were saved, and " added to 
the Lord." So extensive was this work, that it became 
necessary to have more laborers. Barnabas, therefore, goes 
in quest of Saul, to Tarsus, and brings him to Antioch, 
with whom he unites in preaching the word, and building 
up the young converts, for a whole year. It is easy work- 
ing where the Lord works ; and how Scriptural the old 
Wesleyan plan — where the Lord's work revives, send the 
more laborers ! 

By this narrative, the minister of the Gospel is encour- 
aged to labor to win souls to Christ. His work is to teach 
men to live well, and to die happy. His praying, reading, 
studying, searching for knowledge — knowledge of men — 
of the world — of science — his correct thinking and speak- 
ing — all — all should point to this end. The multitude are 
yet in the "broad way " — in the "region and shadow of 
death," hurrying to the gulf of endless woe : " Knowing, 
therefore, the terror of the Lord, we persuade men ;" " The 
love of Christ constrains us," 

" With cries, entreaties, tears, to save — 
To snatch them from the gaping grave." 

How awfully responsible the place occupied by the min- 
ister of the Gospel — " the blood of souls required at his 
hands!" About to give an account of his stewardship, let 
him, as a son of thunder, "cry aloud, and spare not." As 



ATTENDED WITH REVIVAL INFLUENCE. 401 

a son of consolation, let him blend in his exhortations the 
sweet scheme of a Savior's love. What a principle, here, 
by which to be actuated! What a motive to stimulate! 
Well might Paul say, " I determined not to know any thing 
among you, save Jesus Christ, and him crucified" — "to 
count all things but loss for the excellence of the knowl- 
edge of Christ Jesus, my Lord," and to glory in nothing 
save the cross of Christ. 

Man of God, hast thou assumed this awfully responsible 
position? Take care that the love of souls is near thy 
heart. O rest not satisfied till thou art wise in winning 
souls! Then, what woe prevented, what bliss secured! 
"Let him know that he which converteth the sinner from 
the error of his way, shall save a soul from death, and shall 
hide a multitude of sins." 

This subject gives infallible direction, touching the moral 
qualities requisite to be instrumental in the salvation of im- 
mortal souls — the heart imbued with all that appertains 
to goodness, filled with every virtue — every grace. "Add 
to your faith, virtue ; and to virtue, knowledge ; and to 
knowledge, temperance ; and to temperance, patience ; and 
to patience, godliness ; and to godliness, brotherly kind- 
ness ; and to brotherly kindness, charity : for if these 
things be in you, and abound, they make you that ye shall 
neither be barren nor unfruitful in the knowledge of our 
Lord Jesus Christ." This subject, also, assures the min- 
ister that it is his privilege to have the abiding presence, 
indwelling witness, comfort, assistance, direction, unction, 
and agency of the Divine Spirit, to cheer his heart, 
strengthen his hands, and to succeed his efforts to evangelize 
the world — not in a sense opposed to man's moral agency ; 
for, as the word did not profit ancient Israel, "not being 
mixed with faith in them that heard it," so it may be in his 
ministrations. It is said that the Savior, in his own coun- 
try, did not many miracles, because of their unbelief. 

34* 



402 



REDEMPTION. 



Lastly, this subject teaches us the importance of having 
the heart inspired with living faith: no self-confidence, 
but faith in God — in his omnipotent power, to defend, sup- 
port, and help, in time of need — faith in his infallible wis- 
dom to counsel and direct — faith in his justice to vindicate 
and avenge our wrongs, to maintain our cause, and to 
reward our labors of love, and sincere endeavors to do good 
in the world — faith in all his infinite perfections ; for all are 
pledged to make the good man blessed in time, and to all 
eternity. " There is no man that hath left house, or breth- 
ren, or sisters, or father, or mother, or wife, or children, or 
lands, for my sake, and the Gospel's, but he shall receive 
a hundred-fold now in this time, houses, and brethren, and 
sisters, and mothers, and children, and lands, with persecu- 
tions ; and in the world to come, eternal life." 

To the angel of the Church of Smyrna it is said, "Be 
thou faithful unto death, and I will give thee a crown of 
life." Consider, dear brethren, the importance of your 
work; follow this example of piety and usefulness; then 
shall it be said of you, whether you possess one, two, or 
five talents, if not in life, yet after you have gone to your 
reward, as of Barnabas, " He was a good man, and full of 
the Holy Ghost, and of faith ; and much people was added 
unto the Lord." 



SERMON XXX. 

BY REV. ELIJAH H. FIELD. 
THE NEW BIRTH. 

"Marvel not that I said unto thee, Ye must be born again," 
John iii, 7. 

Some doctrines of Christianity are of fundamental impor- 
tance — bearing a similar relation to the system, to that 



THE NEW BIRTH. 



403 



sustained by the foundation to the building — remove the 
foundation, the building falls : invalidate the doctrine, the 
system cannot stand. 

Among the more important doctrines of the Bible, that 
which is taught in our text holds a conspicuous place. 

Its importance may be gathered from the consideration, 
that, without an experience of the change contemplated in it, 
no man can "see, or enter into the kingdom of God;" and, 
consequently, cannot be happy — unless he be independent 
of God. A knowledge of the doctrine, therefore, sufficient 
to lead us to such experience, is indispensable to our salva- 
tion. 

In discussing the subject, four particulars invite attention : 

I. The grounds of this doctrine; or, the reason 

WHY WE MUST BE BORN AGAIN. 

II. The nature of the change indicated in the 

TEXT. 

III. THE AGENCY BY WHICH THE CHANGE IS EFFECTED. 

IV. TlIE EVIDENCES INVARIABLY ACCOMPANYING IT. 

May the Holy Spirit direct us in the inquiry, 
I. Why we must be born again! 

To all who, with Nicodemus, admit that Christ is " a 
teacher come from God," his simple declaration is a suffi- 
cient reason to command our belief. To such as might be 
tempted to think the declaration arbitrary, and who wish to 
understand why it must be so, our Lord gives a clue in 
verses 5 and 6, where he says, " Except a man be born of 
water and of the Spirit, he cannot enter into the kingdom of 
God. That which is born of the flesh is flesh ; and that 
which is born of the Spirit is spirit." 

This language authorizes the assertion that man, " born 
of the flesh," that is, of his earthly parents, is not thereby, 
or in virtue thereof, in, or a subject of, "the kingdom of 
God." If it be objected, " Christ says, Mark x, 14, 4 Suf- 
fer the little children to come unto me, and forbid them not ; 



404 



THE NEW BIRTH. 



for of such is the kingdom of God? and, Matt, xviii, 3, 
* Except ye be converted, and become as little children, ye 
shall not enter into the kingdom of heaven " I answer, 
that children are in a state of acceptance with God, I not 
only freely admit, but earnestly maintain; for, "As by the 
offense of one judgment came upon all men to condemna- 
tion, even so by the righteousness of one the free gift came 
upon all men unto justification of life," Rom. v, 18. To 
this extent, therefore, namely, justification from the guilt 
of Adam's sin, they are in the kingdom of God ; but it 
does not therefore follow that their nature is pure, and that 
they are prepared for the bliss of the heavenly world, with- 
out the change contemplated in the text, much less, that what 
they do enjoy is in virtue of their natural birth: it is 
through the redemption which is in Christ Jesus. 

"Why, then, must we 'become as little children,'' in 
order that we may enter the kingdom of heaven?" Be- 
cause, 1. Having forfeited our "initial justification," we 
must regain it, to be on the same ground with them. 
2. When we submit, and cease to oppose the will of God, 
he, in that moment, will translate us into his kingdom. 
The child, being incapable of resistance, God can change 
at any time when he sees fit, and, undoubtedly, will do it 
at or before the death of those who die in infancy ; and thus 
qualify them to enjoy him for ever. 

Another reason for the change may be offered to those 
who disregard the teaching of Christ and the inferential 
argument deduced therefrom, namely: 

The experience of every man demonstrates that, were it 
possible for a man to enter the " third heaven, where God 
resides," without being changed in " the spirit of his mind," 
he could not be happy there ; because there is nothing in 
him congenial to the nature and employments of the place; 
and it would be no mercy in God to bring him there. He 
does not love God, his word, his house, his people, his 



THE NEW BIRTH. 405 

worship, his ordinances, his commandments. He does not 
love to pray, to read the Bible, to hear the Gospel preached 
plainly, to converse on personal holiness, to associate with 
consistent Christians, to obey God. He hates God — would 
dethrone him if he could, rather than submit to obey the 
will of God, or suffer the consequences. And, therefore, 
he is unhappy now — carries with him the seeds of misery — 
can no more escape it than he can get away from himself, 
or escape his own identity — will continue miserable, despite 
all his endeavors and changes of scenery and place, without 
a change in his nature. 

" So, when a raging fever burns, 
We shift from side to side by turns; 
But 'tis a poor relief we gain, 
To change the place, but keep the pain.'''' 

God alone can satisfy and fill the capacious soul of man ; 
and with God an unrenewed man has no sympathy. His 
mind is carnal — " enmity against God — is not subject to 
the law of God, neither, indeed, can be." To be shut up, 
therefore, in the presence of Him he hates — whose nature 
he abhors — whose authority he disclaims, and to whose 
law he "is not" "neither, indeed, can be" "subject," 
would constitute the greatest misery he could feel — so long 
as God retains his throne. To such a man, " heaven would 
be the severest part of hell," and " hell itself a refuge, if it 
would hide him from God's frown." 

This leads us to consider, 

II. The nature of the change contemplated in the text. 

What is it to be born again ? It is not a repetition of our 
natural birth, nor a change of our views and opinions in 
regard to God and religion ; nor is it a change of our rela- 
tion to the Church of God, or a change of our external de- 
portment and conduct, in reference to the laws of God and 
men — though all these may accompany it, and be modified 
or produced by it. 



406 



THE NEW BIRTH. 



It regards our moral nature : it is to be born from above, 
"bom of the Spirit," "born of God," "created anew in 
Christ Jesus unto good works," " after the image of Him that 
created him, in righteousness and true holiness:" it is a new 
creation. " Circumcision availeth nothing, nor uncircumcis- 
ion ; but a new creature.'''' " If any man be in Christ, he is 
a new creature; old things are passed away; behold, ail 
things are become new." It is, therefore, a creation unto, 
and, consequently, the beginning of a new, a spiritual life — 
a life unknown before ; and he who lives it, lives it "by the 
faith of the Son of God, who loved him, and gave himself 
for him " — a life of humility, patience, meekness, love, 
zeal, hope, joy, and resignation — of union with God, and 
fellowship with the saints. The enmity in his heart is 
slain, and he is reconciled to God. "A new heart is cre- 
ated, and a right spirit renewed within him." The stony 
heart is taken away, and a heart of flesh, that is, a tender, 
feeling heart, is given him. He partakes of the Divine 
nature, and is now a " babe in Christ " — a " child of God." 

III. The agency by which this change is effected. 

1. This is a work which no man can perform for himself 
or for another. He has neither the power, knowledge, or 
disposition requisite. He would sooner, if he could, un- 
dermine God's throne, than yield to his authority ; and if 
he were ever so well disposed to work the change, he 
knows not how he should feel during and after the process 
of change; for, "the natural man receiveth not the things 
of the Spirit of God ; for they are foolishness unto him : 
neither can he know them ; because they are spiritually 
discerned," 1 Cor. ii, 14. There is nothing in his nature 
answerable to the feeling which accompanies and follows 
this change. And it is evident from the nature of the 
change— the renewal of man's moral nature in the image 
of God — that, had man both the knowledge and disposition, 
he has not the power requisite. And, for a similar reason, 



THE NEW BIRTH. 407 

no created being can effect it — he has not the power. Noth- 
ing less than infinite power and skill could originally create 
a being so complicated — so " fearfully and wonderfully 
made " as man — so noble in ruin. And now, when all the 
foundations of his moral nature " are out of course," are 
not equal skill and power necessary to restore it to its pri- 
meval state? Take any article of mechanism — a watch, 
for instance, which is altogether out of repair — the main- 
spring broken, and the wheels all out of place, and partly 
broken — take it to a mechanic of any other calling, and 
ask him to repair it. In all probability, he would only 
make it "the worse for his mending;" because he under- 
stood not the business. And even a watchmaker would find 
it more difficult to renew this watch than it would be to 
take new stock and make a new watch. Therefore, as God 
alone can create, so he alone can renew the soul of man. 
The sinner must undergo the change, not operate it. He 
must be, in the hand of God, passive " as clay in the hand 
of the potter," while undergoing the transforming change. 
Do any infer from this that, as the sinner is required to be 
passive as the clay, he is, therefore, irresponsible as the clay ? 
I answer, the inference is not warranted by the premises, be- 
cause the subjects are not similar. The clay is passive, 
necessarily, having no power to resist; hence its irrespon- 
sibility. The sinner, on the other hand, possesses the 
power of resistance, and may, or may not, exert that power 
at his option. The adult sinner has taken upon himself the 
responsibility of rebellion against God, and is now under 
his wrath and curse. God tenders to him pardon and salva- 
tion, on condition of submission, on his part, to the govern- 
ment of God by " repentance toward God, and faith toward 
our Lord Jesus Christ." The Holy Spirit is sent to the sin- 
ner, to "reprove him of sin, of righteousness, and of judg- 
ment ;" to enlighten his mind ; to awaken in him " desires to 
flee the wrath to come, and to be saved from his sins," and 



408 



THE NEW BIRTH. 



to renew his heart ; and the sinner exercises his fearful pre- 
rogative, as an active, responsible being, by resisting its in- 
fluence — he will not be passive. And if any of my hearers 
are yet unrenewed, here is the reason, and the only reason : 
"Ye do always resist the Holy Ghost; as your fathers did, 
so do ye." 

"Nay," sayest thou? "I desire to be renewed. I have 
long felt its necessity, and am willing that God should, at 
any time, change my heart; and I am so far from ' resist- 
ing the Holy Ghost,' that I am anxious to feel his trans- 
forming power." My friend, thou understandest not what 
thou sayest. Thou never wast, and art not yet, willing for 
God to renew thee. Dost thou ask the ground of my 
assertion ? It is the fact that thou art not yet renewed. 
Whenever thou art willing, the work will be done. I know 
thou wouldst be happy ; and thou knowest that thou must 
be renewed in order thereto. And thou comest to God with 
a pattern in thy hand, indicating how thou wouldst have 
him to make thee. Thou wouldst be made to feel as thou 
supposest such a one felt, or such a one; thou wouldst 
be born, perhaps, "shouting," or, it maybe, without any 
inclination to shout, according as thy fancy leads thee, to 
desire the one or the other frame. Or, thou wouldst wish 
to become a member of this, or that, or some other branch 
of the Church of God. "But to feel as some appear to 
feel — to act as they act, or to be a member of such a 
Church, I cannot consent." Then, I say, thou canst never 
be renewed. This point must be yielded — thou must be- 
come passive. Throw away thy pattern. Let God do the 
work as pleases him. He is the judge ; and if the work 
please him, let us be satisfied. Were he to work by our 
rule, the work would be marred in his hands. Although, 
therefore, the sinner cannot himself operate this change — 
although God alone can do it — although he must be passive 
in the hand of God in undergoing it, yet has he a great 



THE NEW BIRTH. 



409 



responsibility in regard to the change, and a great work to 
do in reference to it; and he is, therefore, alone to blame, 
if the change be not wrought. 

What is the sinner's work ? To become passive. To 
be, as grammarians say of the verb, willing " to be, to do, 
or to suffer," whatever the will of God ordains, or his prov- 
idence permits. And it will require all his efforts, to obtain 
his own consent to submit, thus unreservedly, to the whole 
will of God. This, however, he must do, or never " enter 
into the kingdom of God." A rebel, he cannot dictate the 
terms of reconciliation with his sovereign, unless he wrest 
the sceptre from his grasp. God is almighty, and can, and 
will reign, God over all, and to everlasting. 

IV. The evidences which invariably accompany this 
change. It is probable that many persons have experienced 
this change, who, nevertheless, were unwilling to believe 
it, although they had Scriptural evidence of the fact. They 
recognized a perceptible change in their feeling, but had no 
idea they were "born of God," because they had not the 
evidence they expected or desired; and they have gone on, 
month after month, praying for conviction, or, rather, for 
such a state of feeling as, to them, would constitute the evi- 
dence that they were born of God. Because they have not 
the evidence they desire, they reject, as unsatisfactory, the 
Scriptural evidence they have. 4 4 Measuring themselves by 
themselves, and comparing themselves among themselves, 
they are not wise." 

The following evidences of the new birth invariably ac- 
company it, namely, 1. Peace with God, and peace of 
mind ; 2. Love to the saints, as such, and, 3. The witness 
of the Holy Spirit. 

1. Peace with God, and peace of mind. Until the heart 
of the sinner is yielded up to God, to the full extent of his 
apprehension of God's will, or, so long as he retains and 
cherishes in his heart a single desire or wish in opposition 
35 



410 



THE NEW BIRTH. 



to the will of God, the enmity remains ; and, as " God re- 
quireth truth in the inward parts," and, " if I regard in- 
iquity in my heart, the Lord will not hear my prayer." 
The sinner is at war with God till the heart is surrendered. 
When, however, the surrender has taken place, the war is 
over, and the rebel, who has surrendered at discretion, is 
now pardoned, reinstated in the favor of God, and, the en- 
mity of his heart being slain, he is reconciled to God, and 
M peace with God " cannot fail to be present. " Being justi- 
fied by faith, we have peace with God, through our Lord 
Jesus Christ; by whom, also, we have access, by faith, 
into this grace wherein we stand, and rejoice in hope of the 
glory of God," Rom. v, 1, 2. "If any man be in Christ 
Jesus, he is a new creature : old things are passed away ; 
behold, all things are become new," 2 Cor. v, 17. " But 
as many as received him, to them gave he power to become 
the sons of God ; even to them which believe on his name : 
which were born, not of blood, nor of the will of the flesh, 
nor of the will of man, but of God," John i, 12, 13. 

These Scriptures show that, in adult subjects, the change 
we are contemplating is simultaneous with the justification 
which is by faith, and that peace with God is an immediate 
and inseparable effect. Till this time, also, the sinner, 
aware that he must die, and go — infidelity cannot tell him 
where — whether he will exist or not, or whether, if he do 
exist, he will be happy or not; but, according to the word 
of God — to hell, can have no peace, or even respite from 
the most gloomy forebodings, except in an occasional and 
transient forgetfulness of his mortality. " There is no 
peace, saith my God, unto the wicked." 

But, when he is born of God, he has the assurance of 
life and immortality brought to light by the Gospel. The 
"fearful looking for of judgment and fiery indignation 
which shall devour the adversaries," gives place to a holy 
calm — a "peace which passeth understanding." 



THE NEW BIRTH. 



411 



2. Love to the saints, as such. However an unconverted 
man may estimate the character of the saints, in so far as 
his judgment is concerned, he does not love them any the 
better for their religion ; nay, it is well if he do not rather 
undervalue them on that account, so far as his love is con- 
cerned — if he would not like them better, if they were less 
strict and holy in their life. There is a class of professors 
of religion with whom they like to associate, in health and 
prosperity, " while the evil days come not," but in whom 
they have no confidence, and whom they produce as in- 
stances of the unprofitableness of religion, when they want 
an excuse for neglecting it. But the consistent, whole- 
souled Christian, whose daily practice illustrates and exem- 
plifies the religion of the Bible, the wicked shun as they 
would a serpent, lest they should say something to them 
about the (to them) gloomy subject of religion, and thus 
unfit them for enjoying the pleasures of the world. Let, 
however, danger threaten them, these are the very persons 
they will send for to pray for them ; for in their piety and 
consistency they have confidence. And let them " get re- 
ligion," and they will esteem such Christians "the excellent 
of the earth," and they will delight in their society and 
conversation; and the more distinctly they trace in such 
the lineaments of the Christian character, the more heartily 
do they love them. " Every one that loveth him that begat, 
loveth him, also, that is begotten of him," 1 John v, 1. 
" We know that we have passed from death unto life, be- 
cause we love the brethren. He that loveth not his brother, 
abideth in death," 1 John iii, 14. 

Hereby, we not only are assured that we are born of 
God, if we love the brethren, but, by exhibiting the fruits 
of this love to others, we shall demonstrate the same 
glorious truth to them. " By this shall all men know that 
ye are my disciples, if ye have love one to another," John 
xiii, 35. And by omitting to bear this fruit — love to the 



412 



THE NEW BIRTH. 



brethren — we have no evidence ourselves, nor do, or can 
we give any to others, that we are " born of God." 

3. The witness of the Holy Spirit, Whenever this 
work of the Spirit is wrought in man, it is always present 
to attest the fact. " We know that he abideth in us, by the 
Spirit which he hath given us," 1 John iii, 24. " The 
Spirit itself beareth witness with our spirits that we are the 
children of God," Rom. viii, 16. "For ye have not re- 
ceived the spirit of bondage again to fear; but ye have re- 
ceived the Spirit of adoption, whereby we cry, Abba, 
Father," Rom. viii, 15. " And because ye are sons, God 
hath sent forth the Spirit of his Son into your hearts, crying, 
Abba, Father," Gal. iv, 6. 

In some instances, the testimony of the above " two or 
three witnesses " may be overlooked ; because, either, 1. It 
is not the kind ; or, 2. It is not so satisfactory in degree as 
was anticipated. Now, whatever other testimony may be 
wanting, if a person have these, he may rejoice for the 
consolation. If he have "peace with God," and this has 
come " through our Lord Jesus Christ," though it be unac- 
companied by any outburstings of joy, such as are mani- 
fested by others — if only the storm is allayed, and a 
great calmness of feeling be the experience of the man, 
he has one witness in his favor, that he is a child of God. 
If he have love to the brethren, excluding every contrary 
passion, and leading him to avoid doing or wishing harm to 
any, and to "do good to all men," as he has opportunity, 
"especially to them who are of the household of faith" — 
if he love their society — to mingle with them in the social 
and public means of grace, and feel himself honored in the 
association, so that, to enjoy their society and privileges, he 
will forego worldly advantages, and honors, and ease, he has 
the testimony of a second witness. If, lastly, he have the 
Spirit's witness. Says one, " I have it not. I have the 
others ; but this I dare not claim." Why not, my brother ? 



THE NEW BIRTH. 



413 



Can you not remember when you trembled, in view of 
your lost and wretched state, and when you regarded God 
as an object of terror and dread, although you felt that he 
held your destiny in his hands ? — when you felt that you 
would be willing to give the world, were it yours, if you 
only could receive one smile of complacency from him ? — 
when, viewing your unworthiness and guilt, you dared not 
presume to call him Father, lest he should hurl your sacri- 
legious soul to the blackness of darkness, for the indig- 
nity ? — when the burden of your almost despairing cry was, 
" O God ! the great and terrible Jehovah ! who hast all 
power in heaven and in earth, if there be mercy for such a 
sinful wretch as I, 

' Show me the way to shun 
Thy dreadful wrath severe,' 

that I may not perish for ever?" — when, having no other 
alternative, you gave up all, saying, 

" Here, Lord, I give myself away; 
'Tis all that I can do," 

resolving there unwearied to lie till he relieved you, or drove 
you into despair? — when, so soon as you thus yielded, that 
God might save you or damn you, as he pleased, you felt 
at once relieved, and you involuntarily exclaimed, " My 
Father, God," in all the simplicity of your heart? — how, 
when you thus exclaimed, and your ear caught the sound 
of your own voice, you started with horror, at your temer- 
ity, looking for, and expecting to behold, the angry coun- 
tenance of an insulted God? But you saw no frown — no 
sign of displeasure was manifested. On the other hand, 
the more you looked, the more you felt your heart drawn 
toward him, and still you felt like crying, "Abba, Father." 
A degree of confidence in God's great goodness begins to 
dawn upon your hitherto dark mind. And had it not 
been for your diffidence, and a deep sense of your un- 
worthiness, you would then have adopted the language 
35* 



414 



THE NEW BIRTH. 



of our poet, which has been the comfort and glory of so 
many: 

" My God is reconciled, 

His pard'ning voice I hear; 
He owns me for his child, 
I can no longer fear; 
With confidence I now draw nigh, 
And Father, Abba, Father, cry." 

Here, then, is the witness of the Spirit, bearing with our 
spirit a conjoint testimony. My spirit is conscious of the 
act of yielding. It was a volition, of which I could not be 
unconscious. His Spirit immediately operates the change, 
and gives me «« the spirit of adoption, whereby we cry, Abba, 
Father." 

This is the testimony of the third witness. Hast thou 
it, and both the others ? — for they are inseparable : then art 
thou a child of God — a babe in Christ, though faint and 
feeble. If others have other, and, what might seem, more 
satisfactory evidence, let not that trouble thee — claim thy 
privilege as a child of God, and a joint heir with Christ. 
If thou desire brighter evidence of thy sonship, acknowl- 
edge gratefully what thou hast. Praise God for the little ; 
it is much to thee — more than thou deservest ; and he 
will give thee more. Do not doubt thou art a child, be- 
cause thou art not a man. Live upon the sincere milk of 
the word, and thou shalt grow thereby, till thou arrive at 
the fullness of the stature of a perfect man in Christ Jesus. 

If destitute of this Scriptural evidence of the new birth, 
whatever else thou hast, it will not avail thee. A man may 
belong to the Church, go through regularly with all the 
forms of devotion, pray long and eloquently, shout loud 
and jump high, and yet lack this testimony. Let such re- 
member, " Except a man be born again, he cannot see the 
kingdom of God." 



THE WAY OF THE YOUNG. 



415 



SERMON XXXI. 

BY REV. JOSEPH M. TRIMBLE. 

THE WAY OF THE YOUNG. 

" Wherewith shall a young man cleanse his way? By taking heed 
thereto according to thy word," Psa. cxix, 9. 

Lessons of experience, though ofttimes dearly purchased, 
are, generally, the most profitable. If, through this me- 
dium, we have learned the good or ill effects of any rem- 
edy recommended to alleviate our misery, memory retains 
the lesson thus taught with great tenacity. The Psalmist 
had, by bitter experience, learned that the way of the young 
is morally defiled. Oppressed by guilt, and burdened with 
a sense of his defilement, he sought, and, in the word of 
God, found the information necessary to enable him to 
cleanse his way. That we may profit by his experience, 
let us examine the text, from which we may learn, 

I. That the way of the young is morally defiled. 

II. HOW THAT WAY MAY BE CLEANSED. 

May the Spirit of God aid us so to present this subject 
to your hearts and minds, that it may prove the power of 
God to your salvation ! 

I. The way of the young is morally defiled. 

The same, as a general remark, is true of all men. All 
are partakers of a nature ruined by sin, Romans v, 12. 
The first feature of this defilement which we shall notice, 
as belonging peculiarly to the young, is, 

1. Their ignorance of God. "The world by wisdom 
knows not God." Though he is to be seen in all his 
works, and is so intimately connected with man's existence, 
that in him we live, move, and have our being, yet sin has 
so blinded the mind, that it observes not — it comprehends 
not these facts. This is true, to some extent, of minds 



416 



THE WAY OF THE YOUNG. 



cultivated, but much more so of the uncultivated. The 
minds of youth are naturally disinclined to the acquisition 
of spiritual knowledge, yet grasp, with eagerness, those 
pursuits and employments which gratify the propensities of 
their unsanctified natures. It is a melancholy truth, that vast 
numbers of the youth of our country are destitute of moral 
instruction. Their parents, who ought to teach them, are 
themselves ignorant of God, and feel no interest for the 
moral education of their offspring. No marvel that, under 
these circumstances, many are to be found nearly as igno- 
rant of God as those living in the midst of heathenism. 
When will the zeal of the Church gather these to places of 
moral training? But even the young, who are blessed with 
educational advantages, are but too partially instructed in 
the things that make for their peace. True, some Chris- 
tian parents faithfully perform their duty to their children, 
and share the blessed fruits of their labor. But many, 
among professing parents, are sadly negligent in teaching 
their children to know and obey God ; hence the fact, that 
so many of the children of parents belonging to the Church 
of Christ are found out of the pale of the Church, eagerly 
pressing on in the polluted way. 

Too many believe, that rigid moral training is not best 
for their sons and daughters. They indulge them in their 
fondness for worldly amusements, virtually aiding them in 
their alienation from God, and the knowledge of his ways. 
No wonder that such children are ignorant of God. They 
seldom read the Bible ; they prefer works of fiction — those 
slow but deadly poisons used by the adversary to ruin souls. 
These increase their desire for those places of fashionable 
resort and sinful amusement, with which our world is 
cursed. Thither they delight to repair, and, amid the asso- 
ciations there found, they learn to neglect God and relig- 
ion. The want of interest manifested by the parent, will 



THE WAY OF THE YOUNG. 



417 



strengthen and confirm the child in its disinclination to 
acquire a knowledge of the truth as it is in Jesus, and aid 
in producing, 

2. Unbelief, another feature of the polluted way. Can 
it be matter of surprise, that those who are ignorant of God 
should be destitute of saving faith ? How can they believe 
on him they know not? "Whatsoever is not of faith is 
sin," and sin defiles the heart of the sinner — even the young 
sinner. When unbelief sways the mind and heart, sin is 
committed with little or no concern for the consequences. 
Present gratification is sought in every way that promises 
success ; and a failure to secure it in one way only strength- 
ens the desire to try some other. With a courage worthy 
a good cause, unmindful of defeat, they hasten onward 
in quest of enjoyment. Nor does it require many years to 
make those who are ignorant and unbelieving, adepts in 
crime. Early — very early they evince a maturity in sin 
fearful to contemplate. Can we be at a loss for the causes 
which produce these sad results ? The neglect of parental 
effort, and the powerful influence of example furnished by 
an ungodly world, stand among the first on the list. I con- 
fess, my heart sickens and grows sad, while I survey the 
multitudes of youth thronging the paths of worldly dissipa- 
tion and folly, cheered on by the example and influence of 
irreligious men, some of whom are in high places. Vast 
numbers of these unbelieving youth are found to be de- 
scendants of professing Christians. The father prays, the 
son swears ; the mother weeps, the daughter dances. Can 
each have faith in God ? These unbelieving ones, as they 
embark on the sea of life, are like the vessel putting to sea 
without compass or chart, manned with raw recruits, desti- 
tute alike of knowledge and experience in the art of navi- 
gation. Ruin — certain ruin must await them ; for their 
ignorance and unbelief leads to, 

3. Impenitency. Hardness of heart is a great curse to 



418 



THE WAY OF THE YOUNG. 



an old sinner: how much more dangerous to the young! 
Yet this is the inevitable result of ignorance and unbelief. 
If any doubt, let them examine into the history of the 
class of persons alluded to, and their doubts will soon van- 
ish. How rapidly the heart, through the deceitfulness of 
sin, becomes morally insensible ! I do not mean to say 
that such cannot weep — they have tears ; but shed them 
only when deprived of some worldly pleasure, or when 
poring over some tale of fictitious sorrow — I mean they 
have no tears to shed over their own impiety. The mov- 
ing, melting story of Calvary has no charms for them. 
They deem it evidence of weakness to weep amid scenes 
such as brought gushing tears from the Savior's eyes. 
Young persons of this class shun the society of the good 
and virtuous, and rarely mingle with God's people in the 
services of the sanctuary. The Sabbath is a day for con- 
gregating with spirits like themselves, to sport and sin its 
hours away. They prefer to "rejoice in their youth, and 
to let their hearts cheer them in the days of their youth — to 
walk in the ways of their heart, and in the sight of their 
eyes," hoping that for none of these things will God 
bring them into judgment. No tear of penitence — no 
godly sorrow for sin — no tenderness of soul enters into 
their experience. How many of them might truthfully 
sing, 

" The rocks can rend, the earth can quake, 
The sea can roar, the mountains shake ; 
Of feeling all things show some sign, 
But this unfeeling heart of mine!" 

The avenues of vice are thronged with these youthful im- 
penitents, pressing eagerly after the pleasures of sin. What 
ear has not been pained with their profanity ? What eye 
has not wept at beholding their irreligious, reckless course ? 
And who can contemplate their end without exclaiming, 
"Lord, save, or they perish;" for where, in eternity, would 



THE WAY OF THE YOUNG. 



419 



you expect to find these ignorant, unbelieving, and impeni- 
tent sons and daughters of folly but in outer darkness? 
where no music will fall on their ear but the groans of the 
damned — where there is nothing with which to sport but 
the flames that torment them — where no employment will 
be found for them but weeping, wailing, and gnashing of 
teeth. Young man, are you unconverted? Open your 
eyes to behold your danger, contemplate the end — the dread- 
ful end of the sinner, and resolve, in the strength of grace, 
to seek a shelter from the coming storm. Would you know, 

II. How the way of the young may be cleansed? 

Listen to David. As you imploringly inquire, " Where- 
with shall a young man cleanse his way ?" he replies, " By 
taking heed thereto according to God's word." The Bible, 
resisting all the efforts of its foes, still stands a beacon-light 
to guide the erring youth into pure and peaceful paths. 
Most cheerfully we join the Psalmist in recommending it 
to all who are inquiring after truth ; but especially would 
we urge the young to " search the Scriptures." Aided by 
their instructions, you may, 

1. Exchange ignorance for true wisdom. The youth, 
with the volume of inspiration as his text-book, may study 
to advantage the character and attributes of God, the char- 
acter of his moral government, and his own relation to God 
as a subject of his government. 

" Here light, descending from above, 
Directs his doubtful feet." 
And, as he searches, his ignorance will vanish like mist be- 
fore the rising sun ; for " the commandments of the Lord 
are pure, enlightening the eyes," and a knowledge of them 
is " more to be desired than gold, yea, than much fine 
gold." By careful and prayerful examination of the Scrip- 
tures, you will learn your true condition as a sinner, the 
way to Christ, the only Savior of guilty man, and the esti- 
mate God has put upon you. The Bible, and the Bible 



420 



THE WAY OF THE YOUNG. 



only, teaches yon, that God so loved you that he gave his 
only-begotten Son for you ; that he who was the brightness 
of the Father's glory humbled himself, and took upon him 
your nature, and in that nature suffered and died for your 
sins, and rose for your justification. Can you dwell on 
truths such as these without becoming wiser and better? 
Let me assure you, the Bible deals in facts — facts awful and 
sublime. It tells you, you are a probationer on your trial 
for an eternal state, rapidly running your span of life. It 
tells of a day of judgment, and you must be there — of a 
Judge, and you must face him — of a canvassing of moral 
character, and yours must pass the solemn test. It tells of 
heaven, the final home of all the faithful and obedient ser- 
vants of God, where they enjoy all that their nature, puri- 
fied from sin, is capable of enjoying, and eternity alone 
measures the duration of their bliss. It tells of hell, and 
who are, and shall be there, revealing the deep and untold 
anguish of spirits damned. All this is done that you may 
be saved. Search, then, the sacred page, assured that you 
shall find the way of life ; for " the law of the Lord is per- 
fect, converting the soul." 

By the light of divine truth you will be prepared to, 
2. Exchange unbelief for faith in Christ. Faith comes 
by hearing — hearing by the word of God. The truth of 
God is the foundation for faith. "Thy word is truth." 
Christ is the object of faith. 

" Faith, by its very nature, shall embrace both credence and obedience; 
Yea, the word for both is one, and cannot be divided. 
For work void of faith, wherein can it be counted for a duty? 
And faith not seen in work, whereby can the doctrine be discovered? 
Faith in religion is an instrument — a handle, and the hand to turn it — 
Less a condition than a mean, and more an operation than a virtue. 
Ye are told of God's deep love — they that believe will love him ; 
They that love him will obey: and obedience hath its blessing. 
Ye are taught of the soul's great price — they that believe will prize it, 
And, prizing soul, will cherish well the hopes that make it happy." 



THE WAY OF THE YOUNG. 



42 L 



Faith in Jesus Christ is the link that unites the believer 
to his God. And, if you read the Scriptures with sincere 
desires to be instructed, you cannot fail to find food for 
faith; and the more eagerly you search, the more fully will 
you find your unbelief yielding to the claims of faith. So 
fully and so clearly is the plan of salvation presented in the 
Bible, that he who runs may read, and he who reads may 
understand and embrace. More than half the infidelity of 
the present day, exists by virtue of ignorance of God and 
his holy word. Rarely, if ever, does it occur, that the 
study of the Scriptures fails to produce in the mind of the 
student conviction of this truth: "They are of God." 

What an interesting world of truth the Bible presents to 
the believing mind and heart! Truth, high as heaven — 
vast as immensity — to what shalt thou liken it? 

They be flashes of the day-spring from on high, shed from the 
windows of the skies; 

They be streams of living waters, fresh from the fountain of Intel- 
ligence." 

Let me urge you to approach this fountain : drink of its 
waters — its life-giving waters : drink, and your soul, dead 
in trespasses and in sins, shall show signs of returning life. 
Your moral sensibilities shall awake from guilty nature's 
sleep. Conscience will begin to plead for God, anxious to 
be disburdened of her load of guilt and sin. 

Thus affected by the word of God, you will be pre- 
pared to, 

3. Exchange impenitency for godly sorrow for sin. 
The word of God is the sword of the Spirit; and marvel 
not, if, while reading it, you should feel the sword pene- 
trating your heart; for, like the rod of Moses, truth divine 
smites the flinty heart, and the waters of penitential sorrow 
gush out. Nor should I be surprised to hear you cry out, 
like Isaiah, " Woe is me! for I am undone ; because I am a 
man of unclean lips, and I dwell in the midst of a people 

36 



422 



THE WAY OF THE YOUNG. 



of unclean lips." Think it not strange, that, while you, by 
faith, look on Him who was wounded for your transgres- 
sions, your heart mourns. Genuine penitence makes the 
heart sick of sin. You will lothe it, and, by every possible 
means in your power, seek to be delivered from it ; and, 
taking the Bible for your guide in this work, you will find 
upon its pages words of comfort and encouragement, such 
as these: "Blessed are they that mourn: for they shall be 
comforted;" " Blessed are the poor in spirit: for theirs is 
the kingdom of heaven;" "Come unto me, all ye that 
labor, and are heavy-laden, and I will give you rest;" " The 
Spirit and the Bride say, Come. And let him that heareth 
say, Come. And let him that is athirst come. And who- 
soever will, let him take the water of life freely." Believ- 
ing and embracing these truths, you will experience the 
regenerating and purifying grace of God, and be made a 
new creature ; while the Spirit of God witnesses with your 
spirit, that you are a child of his. Thus saved from sin, 
your way will be pure, while you permit God's word to 
direct your steps. Then hide the word of truth in your 
heart, that you sin not against God. 

How great the change thus wrought in your experience, 
and in the sources of your pleasure ! You will feel as 
though you occupied a place in a new world — every thing 
will be so changed. You will pine for no place of vain 
amusement— resort to no methods of modern or ancient 
impiety, to pass away a dull and tedious hour. But, with 
Jesus in your heart — the hope of glory formed, you will 
have, by experience, the pleasure of singing, 

" Jesus, all the day long, 
Is my joy and my song." 

This is not imagination. Thousands have thus been 
enabled to rejoice in the possession of the love of God, shed 
abroad in their hearts by the Holy Ghost. Would to God 
I could induce you to imitate the wise and good of every 



THE WAY OF THE YOUNG. 



423 



age, who have been servants of God, in daily reading and 
meditating upon the truths taught in the Gospel of Christ! 
If you would spend your life walking in pure paths — if you 
would have your probation end in sight of heaven — if you 
would be happy to all eternity, take the Bible to your heart : 
it will guide your steps aright. Let me exhort you to 
make it your companion : heed its pure and holy admoni- 
tions — embrace its exceeding great and precious promises — 
obey its holy commandments. Then, let earthly weal or 
woe betide you, happiness will dwell in your heart; and as 
you near the spirit-world, your enlightened mind and puri- 
fied heart will have nothing to fear ; but, with Paul, you may 
then exclaim, "To live, is Christ — to die, is gain." May 
God, in great mercy, prepare us all to wind up life's history 
in peace, and then exchange earth for heaven ! 
We infer from this subject, 

1. That the number of young persons destitute of moral 
training, argues neglect somewhere. Is it upon the part of 
parents ? What an awful account irreligious parents will 
have to meet at the bar of God — the souls of their children 
ruined through their neglect! Are Christians at fault? Is 
the Church of God neglecting the moral education of the 
young within her reach? that God would awake the 
Church to effort, such as the worth of perishing souls 
demands ! 

2. If the path of the young is morally defiled, how much 
more impure is the path of that man, matured in years, and 
matured in habits of impiety J To what purpose have such 
been living? Treasuring up wrath against the day of wrath ! 
What an awful treasure, and what a fearful amount upon 
deposit! To such there is no green spot in the history of 
the past upon which the mind can dwell with pleasure — no 
present, permanent enjoyment; and casting the eye for- 
ward, nothing seems to strike it that does not increase the 
fearful looking-for of judgment and fiery indignation, that 



424 



THE WAY OF THE YOUNG. 



shall devour the adversary of God. To such we say, 
repent now: fly to your Bible — the long-neglected Bible: 
search — eagerly search to find a refuge from the impending 
danger ; and stay not your efforts till, by the word of life, 
you are made wise unto salvation, through faith in Jesus 
Christ. 

3. That all should be lovers of God's word — should 
take great delight in reading and meditating thereon ; for 

" Naught you can ask, to make you blest, 
Is in this book denied." 

The Psalmist exclaimed, " O how love I thy law !" And 
how ardently he prayed, "Teach me thy statutes!" Imi- 
tate him in his attachment to the word of life. Let the 
Bible be your daily companion. If parents, let me impress 
it upon you as a duty never to be neglected, to teach your 
children its soul-stirring truths. Do it prayerfully and 
faithfully, that the Holy Spirit may impress it upon their 
hearts. Be more solicitous to see your offspring pious — 
fond of the means of grace and of the path of life, than to 
see them reveling, mirthfully, with the occupants of the 
way to death and sorrow. Be careful to lead them to God — 
not from him. Remember, to you is committed the work 
of training them for heaven or for hell. God grant that 
you may feel your responsibility ; and, in view of all the 
interests of your children, for this world and the world to 
come, help you to train them up in the nurture and admo- 
nition of the Lord ! And may he hasten the day, when the 
Bible shall have its place and its influence in every mind 
and heart ! 

" Divine instructor — gracious Lord, 

Be thou for ever near; 
Teach me to love thy sacred word, 

And view my Savior there." 



DWELLING IN THE LORD'S HOUSE. 



425 



SERMON XXXII. 

BY REV. SAMUEL LYNCH. 

THE DESIRABLENESS OF DWELLING IN THE HOUSE OF THE 
LORD. 

"One thing have I desired of the Lord, that will I seek after; that 
I may dwell in the house of the Lord all the days of my life, to 
behold the beauty of the Lord, and to inquire in his temple," Psa. 
xxvii, 4. 

The phrase, "house of the Lord," is a figure used to 
represent the Church of God. As a house is literally the 
habitation or dwelling of man, and as the body is called a 
house, being the habitation of the soul, so the Church is 
beautifully compared to a house, or body ; for as the life 
and beauty of the body depend on its union with the soul, 
so the life and glory of the Church depend on its union 
with Christ; and as the body without the spirit dies, and 
becomes a putrid mass, so the Church, separate from the 
life-giving influence of the infinite and eternal Spirit, soon 
becomes a mass of moral putrefaction. This Church is 
composed of all who are united to Christ, their great Head, 
by faith — who, together, constitute the general, or catholic 
Church. But, like a vine or body, this Church is composed 
of different members, or branches; and our Lord has defined 
a branch of his Church thus: "Where two or three are 
gathered together in my name, there am I in the midst of 
them," like the soul in the body, giving life and joy to all 
their exercises. We proceed to notice, 

I. The desire of David. 

This was, that he might "dwell in the house of the 
Lord," or the Church of the living God, "all the days of 
his life." This union with the Church was, by David, 
highly esteemed; for, said he, "I had rather be a door- 
keeper in the house of my God, than to dwell in the tents 
of wickedness." From this, we infer that it is our duty 

36* 



426 THE DESIRABLENESS OF DWELLING 

and highest privilege to be united with the visible Church. 
It is our duty, because it is the path which the great Head 
of the Church has marked out for us; and, also, because 
we thus exert an influence on the Lord's side, and, by our 
example, lead others to become followers of Christ. 

But one inquires, " Can I not serve God, and reach 
heaven, without joining the Church ?" Suppose you could ; 
then so can I, and so can all ; and, then, what becomes of 
the Church? Would not this, therefore, be impeaching the 
wisdom of the Redeemer, who has set up and perpetuated 
his Church? Would it not be charging the only wise God 
with folly? But let us notice this a little further. "I can 
do without the Church." Can you? What would you 
know of God, of Christ, of judgment, of hell, of heaven, 
without the Church ? You may say you could read your 
Bible, and attend the ministry of the word, and through 
these means learn your duty. But who has given you the 
Bible? Is not the Church the depository of God's word? 
and are not these ministers sent forth and supported by the 
Church? If it were not for the Church you would have 
no Bible, no Gospel minister, no day of rest. 

There is much more implied in this prayer than a mere 
relation of membership to the Church. There is implied 
in it the enjoyment of the divine favor, and all the advan- 
tages connected with this favor. To explain: here is a 
circle within which the sun continually shines. While we 
keep within this circle we shall enjoy its light. So the 
Church, or house of the Lord, is this circle ; and while we 
dwell here, walking continually in the fear of the Lord, 
and serving him daily, we shall not walk in darkness, but 
shall have the light of life ; hence, it is a high and glorious 
privilege to dwell in the house of the Lord. Happy are 
they who thus dwell in thy house! Here, to all such, the 
Lord God is a sun and shield, and the language of every 
sincere and pious heart is like that of Ruth, when she said 



IN THE HOUSE OF THE LORD. 



427 



to her mother-in-law, "Entreat me not to leave thee, or to 
return from following after thee : for whither thou goest, I 
will go; and where thou lodgest, I will lodge: thy people 
shall be my people, and thy God my God." 

And such was the one desire of David — that he might 
"dwell in the house of the Lord." How long? "All the 
days of my life." Our day of trial continues through and 
ends, only with our mortal life. It will be of little avail, in 
death, that we have enjoyed the favor of God, if we 
are not then found in Christ. It is wise to secure the 
divine favor ; but wiser still to hold fast to the end, as they, 
and they only, will, after death, be taken to the Church 
triumphant, who, at death, are found members of the spir- 
itual Church militant. 

We proceed to notice, 

II. Why David desired to dwell in the house of 
the Lord. 

1. "Tliat I may behold the beauty of the Lord" By 
the beauty of the Lord, we are not to understand that he 
desired to see the Lord in any tangible form, or bodily shape. 
We know there are those who represent the great I AM as 
having a body and parts, and thus literally humanize Jeho- 
vah, and make him like unto one of themselves. But he 
desired to see the beauty of the Lord in a more sublime 
sense. First, in his works in the material universe. We 
can see the beauty of the Lord in the wisdom and goodness 
manifested in this mundane system. But it may be inquired, 
does not the infidel see the same beauty ? We grant that a 
philosopher may see beauty in the arrangement or fitness 
of things in the material universe ; but he sees not the 
"beauty of the Lord." God is not in all his thoughts — he 
has put him out of his system. Not so with those who 
are born of God, and live in the enjoyment of his favor. 
They see the beauty of the Lord in all his works, and can 
look "through nature up to nature's God." The eyes of 



428 



THE DESIRABLENESS OF DWELLING 



their understanding being opened, they see God in every 
thing. They see his wisdom and goodness manifested in 
all his works, and can exclaim, with a delight known 
only to the child of God, "My Father made them all." 

Again : it is while dwelling in the house of the Lord, 
that the beauty of the Lord may be seen, in the arrange- 
ments of divine providence. It is a doctrine full of com- 
fort to the child of God, that the superintending care of 
God extends to every minutiae of his life — that the very 
hairs of his head are numbered — that God is his Father and 
his Friend. Confiding in his wisdom and goodness, he 
can, with patience, submit to all his providential dispensa- 
tions — knowing that he is " too wise to err, and too good to 
be unkind." It is true, these dispensations may often be, 
to him, mysterious. God's ways may be past finding out — 
his path may be in the sea, and his footsteps in deep waters ; 
but where he cannot know, he has learned to trust — having 
learned, not only from the assurances of God's word, but 
from past experience, that all things work together for good 
to them that love God. " No chastening," says the apostle, 
" for the present seemeth to be joyous, but grievous ; never- 
theless, afterward it yieldeth the peaceable fruit of right- 
eousness:" so that, from happy experience, we can say, 
God does nothing, nor suffers any thing to be done, but 
what we ourselves would do, if we could see through all 
events, as he does. True, the various steps by which he 
brings about his gracious purposes, may seem to us, at first, 
to be without any order or design. To a superficial ob- 
server, a piece of complicated machinery may be entirely 
inexplicable ; while, to the experienced engineer, all is order 
and beauty. So, though 

" Blind unbelief is sure to err, 
And scan his work in vain," 

the confiding Christian waits until God, in his own good 
time, shall make it plain. Dark and lowering may be the 



IN THE HOUSE OF THE LORD. 



429 



cloud ; but behind its frownings faith beholds the smiling 
face of Him who is a friend, and who doeth all things well, 
and exclaims, "It is the Lord: let him do whatsoever 
seemeth him good." Such has been the experience of 
God's people in all ages. Look at the afflictions of Job, 
and there see "the end of the Lord;" or at those of the 
patriarch Jacob, and see how he causeth the wrath of man 
to praise him, and delivers his people out of all their 
troubles. The venerable patriarch is well-nigh overwhelmed 
with his afflictions, and seems ready to yield to despond- 
ency : "Joseph is not, and Simeon is not, and ye will take 
Benjamin away : all these things are against me." But, in 
the final issue, he sees "the beauty of the Lord," as did 
Joseph, also, when he said to his guilty, but penitent breth- 
ren, " Ye thought evil against me, but God meant it unto 
good." And such has been the experience of many modern 
Christians. Who, that has read the narrative of "Patient 
Joe," has not been led to say, "Verily, there is a God, 
that judgeth in the earth !" Joe was a poor collier, whose 
trust was in the God of Jacob, whom he served. Work- 
ing from home through the day, he was in the practice 
of taking with him, in the morning, his dinner, which was, 
one day, near dinner hour, carried off by a dog, that had 
entered the pit. Joe pursued the animal out of the mine 
some distance, till he found it was in vain to try to recover 
his meal. But when he returned what amazement ! The 
pit, in his absence, had fallen, and those within had been 
hurried into eternity. Seeing in his escape " the beauty 
of the Lord," he exclaimed, "How could it appear to a 
short-sighted sinner, that my life should be saved by 
the loss of my dinner!" Thus do the interpositions of 
Providence appear to the pious. The mysterious visitations 
of his hand are so many links in the chain, by which we 
shall at last be brought safe to the land of rest. 

But more clearly will this appear, when we gain the 



430 



THE DESIRABLENESS OF DWELLING 



upper sanctuary. Here we see through a glass, darkly ; 
but there we shall see face to face. Here we know but in 
part; but there we shall know even as we are known. 
Yes, what we know not now, we shall know hereafter. 
Then shall we realize that our light afflictions, which were 
but for a moment, have worked out for us a far more ex- 
ceeding and eternal weight of glory, and understand more 
perfectly why the Lord permitted us to be tried and tossed 
on the voyage of life. Then shall we, indeed, see the 
beauty of the Lord, and, with adoring wonder and gratitude, 
acknowledge that he hath done all things well. 

"The beauty of the Lord" is, also, to be seen in the 
redemption of the world through Christ. Here are lengths 
and breadths, heights and depths of infinite love, which 
enrapture and captivate the pious heart. Here the beauty 
of the Lord appears most conspicuous. All his perfections 
unite in sweet harmony — "mercy and truth have met 
together — righteousness and peace have embraced each 
other." 

" Here the whole Deity is known; 
Nor dares a creature guess 
Which of the glories brightest shone, 
The justice or the grace." 
Here we see the hatred of God against sin, and his love for 
the sinner. While the cross guards his holy and immutable 
law, it encourages the sinner to hope in his mercy. On 
this theme the child of God delights to dwell : 

" Sweet the moments — rich in blessing, 
Which thus before the cross he spends; 
Life, and health, and peace possessing, 
From the sinner's dying friend." 

If the "beauty of the Lord" is thus seen in his house, 
is it not a most desirable place ? Well might one of old 
exclaim, "How goodly are thy tents, O Jacob, and thy 
tabernacles, O Israel! As the valleys are they spread forth, 
as gardens by the river's side, as the trees of lign-aloes 



IN THE HOUSE OF THE LORD. 



431 



which the Lord hath planted, and as cedar trees beside the 
waters." 

2. Another reason why David desired to dwell in the 
house of the Lord was, that he might "inquire in his tem- 
ple." It is here, in his holy temple, that God is to be 
sought; and here he will not be sought in vain. When 
beset with difficulties, so that our way may appear to be 
hedged up, we may ask of God, and he will direct us in 
the way. Let us ask, and we shall not be left in darkness. 
It is our duty and our interest to ask direction of the only 
wise God, in all the steps we take, and in all the plans and 
enterprises upon which we enter. Do we not esteem it a 
privilege, to have a wise earthly friend, to whom, on all 
important matters, we can repair and receive advice ? Solo- 
mon says, that in the multitude of counselors there is 
safety ; but who so able to give direction as the Ancient of 
days ? and (what cause of encouragement !) none more will- 
ing. He giveth wisdom ; and he giveth liberally, and up- 
braideth not. How happy are they who enjoy his instruc- 
tions and guidance ! Look at the benefit which David 
realized from access to God, when his thoughts troubled 
him, as he saw the prosperity of the wicked, and the afflic- 
tions of the righteous ! He tells us that his feet had well- 
nigh slipped, until he went to the sanctuary, and inquired 
in the temple, when he saw their end. The Lord opened 
his eyes to see beyond this present life, and his mind 
resumed its former peace. If, in all the important affairs of 
life, we were to avail ourselves of this privilege, we should, 
no doubt, be more successful, and our days be more peace- 
ful, prosperous, and happy. But let us remember we must 
be sincere, spiritual worshipers ; for if we regard iniquity 
in our heart, the Lord will not hear us when we call. 

III. David's purpose to seek what he so much de- 
sired : " One thing have I desired of the Lord, that will 1 
seek after." 



432 



DWELLING IN THE LORD'S HOUSE. 



It is necessary, in order to success in any undertaking of 
importance, that we give it our undivided attention. How 
much more is this necessary, in order to secure the great 
blessing presented in the text ! What is all earthly good 
in comparison to this ? What is wealth, honor, learning, 
and pleasure, compared with the riches of grace, the wis- 
dom from above, the honor that comes from God, and the 
pleasures that are at his right hand for evermore ? On this 
object the mind of David was fixed. He regarded it as 
the "one thing needful" — " the pearl of great price." And 
this desire of God's favor was not a cold, formal feeling, 
which led to no effort — not like that of some, who tell us 
they desire to serve God, and secure a rest in heaven, but 
whose desire is not sufficiently strong to take them one step 
in the way toward heaven. Their desire is like that of the 
sluggard, who will not plough, by reason of the cold, and, 
therefore, begs in harvest, and has nothing. Not so the 
desire of heart which the Lord will satisfy. It is like the 
husbandman who patiently labors to obtain the fruits of his 
field: "That will I seek after." Yes, seek after it, as the 
merchantman seeketh goodly pearls, and as the panting 
hart seeks for the cooling stream — waiting upon God in 
the use of all the means of grace — in the public ordinances 
of his house, and in social and private prayer. "Evening, 
and morning, and at noon," said the Psalmist, " will I pray, 
and cry aloud," yea, "I will call upon him as long as I 
live." Thus let us seek, and we shall find. Look at the 
case of Jacob ! All night he wrestled with the angel of the 
Lord — until the day began to dawn ; and when the angel 
said, "Let me go; for the day breaketh," his language 
was, "I will not let thee go, except thou bless me." Such 
efforts will not be in vain — they shall succeed. Then go 
and do likewise ; and the Lord will grant you that which 
you so much desire — a place in his house, and with his 
people here on earth ; and when you fail on earth — when 



CHRISTIAN LIBERALITY. 



433 



your relation to the Church below shall cease — your seat 
be vacant in the lower sanctuary, then, O then, "an en- 
trance shall be administered unto you, abundantly, into the 
everlasting kingdom of our Lord and Savior Jesus Christ," 
" Where the saints of all ages in harmony meet, 
Their Savior and brethren transported to greet — 
Where the anthems of glory unceasingly roll, 
And the smile of the Lord is the feast of the soul." 



SERMON XXXIII. 

BY REV. LEONARD B. GURLEY. 

CHRISTIAN LIBERALITY. 

" Therefore, as ye abound in every thing, in faith, and utterance, 
and knowledge, and in all diligence, and in your love to us, see that ye 
abound in this grace, also," 2 Cor. viii, 7. 

If, after much thought and consideration, you had 
labored to erect a noble edifice, beautiful in its architectural 
proportions, costly in materials, and designed to endure for 
ages, what would be your feelings if, on inspection, a capi- 
tal defect was apparent — one which, while it marred its 
beauty, would, also, endanger the safety and stability of the 
whole structure ? How deep would be your mortification, 
and how heart-sickening your regret at an oversight so un- 
expected! But if the error were traceable to your own 
carelessness or indifference, regret would be deepened into 
remorse. But if, in the superstructure of piety which the 
Christian is endeavoring to erect, he should discover a simi- 
lar error — if, after years of toil, he should find it defective 
in an important and essential particular — that it is not 
according to the pattern shown in the mount — and if this 
discovery should not be made until the moment which 
places it beyond all change and all remedy, how great, 
37 



434 



CHRISTIAN LIBERALITY. 



then, would be his consternation, and how unmitigated his 
despair ! 

To prevent such a calamity, the apostle enforces on the 
Christian world, through this epistle to the Corinthian 
Church, a most important Christian grace, which may be 
denominated Christian liberality. He alludes to the bright 
constellation of Christian graces in which they already 
abounded, and then, to feed the flames of their enlightened 
zeal and glowing love, he adds, " See that ye abound in this 
grace, also." It is a grace which has its seat in the heart, 
is the fruit of faith, and an important characteristic of true 
Christianity — without which religion is but a name, and 
worship but solemn mockery. In the consideration of 
this grace, your attention is invited to, 

I. Its OBLIGATION. 

This rests on no doubtful foundation. God requires it. 
It is enjoined in the law and the prophets: "Honor the 
Lord with thy substance, and with the first-fruit of all thy 
increase : so shall thy barns be filled with plenty." Among 
the first lessons taught by the Savior was this : "Lay not up 
for yourselves treasures on earth." 

The sentiments of the Redeemer are further recorded by 
the apostle where he says, " That so laboring ye ought to 
support the weak, and to remember the words of the Lord 
Jesus, how he said, It is more blessed to give than to 
receive" — words as profound in their philosophy as touch- 
ing in their pathos. Ministers are required to "charge 
them that are rich in this world," "that they be rich in 
good works, ready to distribute, willing to communicate, lay- 
ing up for themselves a good foundation for time to come." 
But what if God did not require it? Would the Bible 
be more to our liking? Would it commend itself more 
effectually to every man's conscience in the sight of God, 
if, in the ample scope of its positive injunctions, it nowhere 
pleaded the cause of the poor and the needy? Would it be 



CHRISTIAN LIBERALITY. 



435 



more worthy of him who is styled " Father of mercies,'' 
if it passed over, unnoticed and uncared for, the wants of a 
sinful and suffering world? Would you love the Bible 
more if it urged benevolence less ? Or rather, if revelation 
were utterly silent on this point, would you not have con- 
tended that it was so only because here revelation is useless ; 
that here the light of reason alone is sufficient, and that 
the common sympathies of our nature revolt at that avarice 
and selfishness, which limits the benevolence of man to the 
pigmy orbit of his own self-interest, shutting out from his 
eyes and his heart the claims of a ruined world ? 

To sustain the dictates of reason, you would urge the 
great law of consanguinity, the common origin of our race — 
that we have one Father, one Redeemer, one sanctifier, and 
one heaven. You would contend, (the opinions of infidels 
to the contrary, notwithstanding,) that wherever man is 
found, he is found essentially the same, in his physical, 
mental, and moral constitution — that everywhere he thinks, 
reasons, remembers, and resolves — that his passions, pro- 
pensities, and sympathies, are the same ; and that, although 
variety is stamped upon our race, as on all that God has 
made, yet no different shade of color, or variety of config- 
uration, or diversity of language, or degree of civilization, 
can rob a human being of his common brotherhood. 
Whether cradled amid polar snows, or Lybian sands — 
whether he dwell on the banks of the Danube or the Mis- 
sissippi, the Ganges or the Nile — whether crowned with 
laurels, or cursed with manacles — still he can point to the 
glowing heraldry of his race: "God hath made of one 
blood all nations of men to dwell on all the face of the 
earth." And, finally, you would insist that he who would 
spurn these considerations, so as to feel no sympathy 
for his suffering fellow-creatures, should wear the mark of 
Cain, and, under the just maledictions of Heaven, wander a 
fugitive and vagabond on the face of the earth. But if 



436 



CHRISTIAN LIBERALITY. 



such strong conclusions could be drawn from reason alone, 
then, with what ten-fold force does the obligation press upon 
us, when, in every form of expression, and by every mode 
of appeal, it is enjoined in the sacred oracles, and when 
to direct injunction is superadded the influence of com- 
mended example, and the gracious assurance "that with 
such sacrifices God is well pleased." 
II. Its objects. 

The objects of Christian liberality are numerous. He 
who has said, " Go work in my vineyard," has also said, 
"Lift up your eyes, and look on the fields; for they are 
white already to harvest." Each successive age develops 
some new enterprise of benevolence — some new mode of 
attack on the empire of darkness, or some fresh channel 
by which the waters of life may be conveyed to a perishing 
world. The benevolent institutions of the day are the 
great moral levers which are destined, under God, and his 
truth, to break up the deep foundations of vice, and to 
shake the gates of hell to their centre. These associations 
are so constructed, that all can have the honor of contribu- 
ting to their advancement, and, through their instrumentality, 
the wealth of Croesus, or the widow's mite, can be usefully 
employed. The abundance of our land is such that few 
are reduced to absolute want; and the provision made for 
such, by public beneficence, happily relieves the Church of 
a great burden, and leaves her resources more abundant to 
meet those more extensive and permanent objects of phi- 
lanthropy, which are at once the glory and the bulwarks of 
our Zion. The limits assigned to this discourse forbid the 
attempt, however pleasing, to dwell on these various asso- 
ciations, which so richly merit the high confidence and sup- 
port of all who love our Lord Jesus Christ. We shall 
barely glance at some of them, and dwell at some length on 
one, which at present imperiously demands the attention of 
the Church. Bible, tract, and Sabbath school societies, 



CHRISTIAN LIBERALITY. 



437 



are great engines of power in the diffusion of light. Their 
influence, at home and abroad, is, to some good extent, 
obvious to all, and they are well worthy our cordial and 
constant patronage. 

So, also, there is a strong claim for Christian liberality in 
the field of missionary operations. Vast empires, whose 
thronging millions have been in utter ignorance of the Gos- 
pel, are now inviting its approach. Their gates, long barred, 
have been, by a mysterious providence, unlocked and ex- 
panded, as if to invite the messengers of mercy from every 
land. China, Africa, and Mexico, must be regenerated. 
What golden harvests are here ripening for the sickle ! And 
history shall record, in characters more durable than monu- 
ments of brass, what part of this great work shall be 
achieved by the American Churches. But on this glorious 
theme I may not dwell. I pass to the object of Christian 
liberality which has been selected as the special object of 
the present discourse. 

The establishment of literary institutions, under Chris- 
tian control, is, at the present time, an important feature 
in the benevolent enterprises of the Church. ' 

Such institutions combine and exert, in a most efficient 
manner, the great elements of moral power. Their scope 
of action, and range of influence, is so extensive, complex, 
and enduring, that few perceive, at first sight, the thousandth 
part of their utility: like the pyramids of Egypt, whose 
massive structures, when seen in the distance, usually dis- 
appoint expectation, but, upon a nearer approach, and more 
careful observation, astonish the traveler with their gigantic 
proportions. 

The importance of education, in whatever aspect we may 
view it, can scarcely be overrated. If "knowledge is 
power," then does the Church, by increasing her knowledge, 
increase her power. Education is to the mind what the 
wheel of the lapidary is to the rough diamond — it gives it a 

37* 



438 



CHRISTIAN LIBERALITY. 



polish, and develops its beauty and value. And if, in this 
great and growing state, there is a Christian Church, which 
may consistently disregard the high claims of science, the 
Methodist Episcopal Church certainly is not that denom- 
ination. She has more than one hundred thousand com- 
municants, and three times that number connected with her 
congregations — a large proportion of whom are youth, 
whose character and usefulness will greatly depend on the 
facilities afforded them for classical and scientific instruction, 
in institutions under the control and watch-care of the 
Church of their own choice — youth who would never be 
encouraged by their parents to attend other institutions, 
where their religious principles might be subverted, or their 
morals impaired. 

That the efforts of the Church, to promote collegiate 
education, may be more fully appreciated and sustained, we 
submit the following considerations : 

1. The college is the great disseminator of knowledge 
among the masses of community. I know it may be 
urged that this honor should be awarded to the common 
school. This, indeed, may be readily conceded ; but what 
would the common school be without the academy and the 
college ? The college is to the public school what the sun 
is to the minor luminaries of our solar system. Extinguish 
the college, and the common school would emit but a sickly 
ray, and soon cease to shine altogether. The system of 
public schools, sustained by legal provision, may justly be 
regarded as a great blessing; but to give it that elevation and 
perfection which the honor and interests of the community 
require, we must multiply high schools for both sexes, 
until the whole west shall be so filled with well-educated 
youth, that competent instructors can be furnished to all our 
schools. Thus will our colleges be the great reservoirs on 
the eminence, supplying the springs below, whose refresh- 
ing water, gushing from ten thousand fountains, shall cheer 



CHRISTIAN LIBERALITY. 



439 



the hearts of the millions of our population, and spread 
their fertilizing influence all over the land. The benefits 
of a liberal education, however, are not confined to its pos- 
sessors, but extend to community at large, and exert an 
important influence on the government, and laws, and des- 
tinies of a nation. We observe, therefore, in the next 
place, 

2. Colleges, under Christian control, are the great con- 
servators of our republic. There is, in all human govern- 
ments, however modeled, a tendency to deterioration and 
decay. Some of the proudest nations of antiquity now 
live but in story and in song. Greece, Rome, and Egypt, 
with their moldering ruins, desolated cities, and degraded 
inhabitants, are mournful illustrations of the truth of this 
remark. And the same causes which produced their de- 
struction, have not ceased to exist among mankind. Lux- 
ury, effeminacy, and vice led to the downfall of these 
mighty empires ; and it must be confessed, that the accumu- 
lated wisdom of ages has devised no surer antidote to these 
evils, than intelligence and virtue. 

In providing a safeguard against the evils to which we 
have adverted, it is not only important to have literary 
institutions, but institutions under Christian control, where 
the Bible shall be honored, religion encouraged, and high 
moral principle inculcated and enforced. If Christian 
Churches should surcease their efforts in this cause, infi- 
delity would patronize and direct the education of our youth. 
This would, doubtless, be fatal both to the liberties of our 
republic and the interests of Zion. France tried the exper- 
iment. She had her universities — seats of high and varied 
learning; but they came under the influence of Atheistic 
infidelity. The poison which at first affected the higher 
classes, soon descended, and spread among the lower ranks 
of society. And now, when the sense of obligation to God 
was annihilated, and the light of conscience extinguished, 



440 



CHRISTIAN LIBERALITY. 



there were enacted deeds of unparalleled infamy and 
burning shame — deeds which made the ears of all who 
heard to tingle, and the blood to run cold in the veins. 
Then it was, that their national assembly voted the great 
God out of the universe, and caused to be inscribed, in 
glowing capitals, over the gates of their sepulchres, "Death 
an eternal sleep." Then was the edge of the guillotine, 
from morning till night, glutted with human gore; and the 
soil of France drank into her bosom the best blood of thou- 
sands of her unoffending population. Terrible as were 
these calamities, which fell upon that people, similar ones 
would, doubtless, visit us, should infidelity sweep away 
those principles of integrity and virtue, which have hitherto 
been the strongest bulwarks of our nation. But, let the 
youth of our land find ready access to colleges, sustained 
by Christian liberality, and governed by Christian prin- 
ciple, where God's word is daily read in their hearing, and 
the throne of grace invoked in their presence — let the same 
gifted minds who direct them in the paths of science, and 
who teach them to tread the heavens with a Newton step, 
lead their youthful minds, at the same time, to the bowers 
of life, and the streams of salvation — directing them, still, 
"from nature up to nature's God" — then shall we have, 
going forth from our schools, an army of young men, not 
to league with infidelity against the Bible and religion, but 
to be the friends and defenders of both. 

After the storm of the Revolution had passed away, our 
fathers lanched the ship of state on a tranquil sea; and 
hitherto, with few exceptions, we have sailed under cloud- 
less skies. But storms are heard in the distance ; and the 
wisest in Church and state tremble for the future. The 
two great sources of danger are, slavery and Popery. 
There are others ; but these are the giant ones : so measure- 
less in their magnitudes, and oortentous in their conse- 
quences, that the stoutest heart quails at their contemplation. 



CHRISTIAN LIBERALITY. 



441 



The slave question is gathering strength and interest 
every day ; and no one can doubt that, within a few years, 
the storm will burst upon us — how, or in what way, Heaven 
only knows. But in whatever way it comes, our country 
will need all the intelligence, and integrity, and sound moral 
principle which she can give her sons. Amid the conflict 
of principle, the strife of party, and the clash of interests, 
the storm will gather amain, the tempest will rage, and the 
billows roll mountain high ; and then, if we have not clear 
heads and sound hearts to work the ship, and hold the helm, 
we shall go down. Our peaceful homes may be deso- 
lated — our crowded cities burned — our midnight slumbers 
may be broken by the clangor of the war-trump, and the 
clash of arms — our green fields strewed with slaughtered 
brothers, and all the horrors of civil war burst on our ill- 
fated heads. If we are not prepared to welcome such 
calamities as these, then let us guard against them, by those 
means placed within our reach by a beneficent Providence — 
educating the future legislators and controlling minds of our 
nation in the fear of the Lord. 

Colleges, under Christian control, are essential, to coun- 
teract the plans and influence of Roman Catholicism. 
Popery is making colossal strides in this land of freedom ; 
and who that studies her genius, or has read her history, 
but must tremble for the consequences? Every wind that 
blows from her ancient domains wafts thousands of her 
deluded and bigoted subjects to our shores. Our most 
profound politicians and experienced divines, see, in this 
astounding mass of foreign immigration, a fearful element of 
disturbance. The Roman Church professes to be, in her 
doctrines and decisions, infallible, and changeless ; while, in 
policy, she assumes a thousand Protean shapes, to suit the 
times, and delude mankind. The spirit of Popery, too, is 
changeless — its history is written, and written, too, in 
blood. Go, read it in the darkness of the middle ages ; 



442 



CHRISTIAN LIBERALITY. 



go, read it in the fires of Smithfield — the clanking chains, 
the gloomy dungeons, and the horrid tortures of the Inqui- 
sition. Until recently, she moved, in this country, stealthily 
as the wily Indian — with cautious eye and silent step ; until, 
at length, the moment came, and she drew aside the curtain, 
and startled our nation with her thunder-tones. She tried 
the experiment of her political power on the great state of 
New York. She bade it vote the Bible of God from every 
public school in the Emporium City ; and there was no 
power to resist her mandate — it was done. Already she 
counts her votaries by millions. Her churches, convents, 
colleges, and schools of charity, have risen up as if by 
magic, all over the land — not erected by domestic contribu- 
tions, but, chiefly, with foreign gold, collected for this very 
purpose from the rich vassals and deluded poor. Our 
religion she denounces as heresy — our revivals as fanati- 
cism ; and the sacred word of God, which we revere, she 
commits to the flames. And if, already, she can so trample 
on the feelings of Protestants as to burn their Bibles, what 
will she not burn, if she gains the power? We know what 
she has burned ; and her principles are changeless. 

While the power of Rome, and her boasted glory, are 
waning in monarchical governments, she is elated to see 
them rising and flourishing on republican soil. And it is 
most evident, that this Union is the spot where she hopes to 
restore her lost grandeur — to erect anew her crumbling 
throne, and once more rule the nations with a rod of iron. 
And if wealth, cunning, power, political intrigue, and indom- 
itable perseverance can win the day for Popery, it will be 
done. All her plans and movements look to the future. Her 
churches, instead of agreeing with the paucity and poverty 
of her people, are, in many instances, vast and durable 
structures- — built for future times, when, perhaps, cardinals 
and bishops shall give laws to this realm. Here, then, the 
last, great battle with Anti-christ is to be fought. Already 



CHRISTIAN LIBERALITY. 



443 



are the elements gathering. The chosen ground of the 
enemy is the field of science. Here she nails the cross, 
and unfolds her ensigns, and marshals her hosts. From this 
ground she must be driven, or we are lost. The great 
problem to be solved is this : will Protestant Christians 
hold their ground, and educate their own youth, or will 
they, with an indifference as fatal as treason, consign them 
to the training of Jesuit priests ? Woe to this nation, when 
the spirit of Popery shall preside in her councils of state, 
and her temples of science. But toward this point she is 
now making rapid strides; and the day that crowns her 
efforts, will be the day that shall consign our liberties, both 
civil and religious, to a deep, dark, and hopeless grave. 

It has been objected to colleges, that they benefit the 
rich, and not the poor ; but the reverse of this is the truth. 
If there were no colleges west of the Alleghany mountains, 
still the rich could send their sons to Harvard, or Yale, or 
even to Europe. But then there would exist an odious 
aristocracy of wealth, learning, and power. The sons of 
the rich would monopolize all the honors that learning and 
science confer. They would fill all those places of dis- 
tinction and profit which require well-disciplined and edu- 
cated minds ; while the sons of our farmers and mechanics 
of moderate income, endowed by nature with equal or 
superior intellects, would be doomed to hopeless ignorance 
and obscurity. It is a fact, that a large proportion of the 
students of our western institutions, are young men of very 
limited means, and many of them wholly dependent on 
their own exertions. Thus the college in our midst encour- 
ages the poor, but gifted youth, and opens to him, as well as 
to others, the highway to distinction and usefulness. Thus 
it is clearly seen, that he who is the friend of the college, is 
emphatically the friend of the poor. If the preceding ob- 
servations be correct, it will follow, that the present efforts 
of the Church to promote general education and classical 



444 



CHRISTIAN LIBERALITY. 



literature, are alike honorable to herself and beneficial to 
the nation. 

Moreover, the blessing of God on our colleges and high- 
schools has been so richly given, that it may be justly 
regarded as the broad seal of divine approbation — rewarding 
us in our labors, and encouraging us onward in this work, 
until science and religion, mingling their brilliant hues, like 
the bow of promise, shall bend their broad arches to span the 
moral world, giving to man the delightful assurance that the 
waters of infidelity and superstition shall no more deluge 
the earth. 

III. The motives which should influence us to 

CULTIVATE THIS GRACE. 

And, first, let us reflect on the great sin of covetousness. 
"Take heed, and beware of covetousness," is the solemn 
admonition of Christ. When the shipwrecked apostle 
kindled a fire for his comfort, a viper came forth from the 
sticks, and fastened on his hand ; so, while gathering the 
materials for our temporal comfort, does covetousness, like 
the " venomous beast," coil its serpent folds around us ; 
and, unless we beware, it will plant its envenomed fangs 
deep in our bosom. From the beginning of the world has 
the love of filthy lucre been the cause of wretchedness to 
man. It brought the plagues on Egypt, and sunk Pharoah 
and his hosts, like lead, in the mighty waters. It dug a 
gloomy grave for Achan and his family. It murdered Na- 
both for his vineyard, and gave the blood of Ahab to the 
hungry dogs. Covetousness gave to Gehazi, the servant of 
Elisha, as an inheritance for his doomed family for ever, the 
horrid leprosy of Naaman, the Syrian. Connected with 
pride, its usual companion, it built the gallows for the right- 
eous Mordecai, and hung Absalom by the locks of his head. 
It turned the proud Nebuchadnezzar into a maniac — to 
dwell with the beasts of the field, and to eat grass as oxen, 
until seven times had passed over him. It brought the 



CHRISTIAN LIBERALITY. 



445 



vessels of God's house to add splendor to the bacchanalian 
feast of Belshazzar, who met his fate according to the hand- 
writing on the wall. It sold the Son of God for twenty- 
pieces of silver, and sent Judas, smitten with remorse, " to 
his own place ;" and, soon after, put Ananias and his guilty 
consort, in one sad day, into a grave of infamy. It has no 
ear for the widow's wail, or the orphan's cry. Neither the 
tears of suffering virtue, nor the moans of pining want, nor 
the honor of the Christian name, nor souls bought by a 
Redeemer's blood, can move its heart of iron. 

Few, indeed, are willing to admit that they have alliance 
with this great sin; but "by their fruits ye shall know 
them." "If ye have not the spirit of Christ, ye are none 
of his;" and he who has not the spirit of benevolence 
must be covetous. If he can "see his brother have need, 
and shut up his bowels of compassion " — if he does not 
feel that it is "more blessed to give than to receive" — if he 
is rich in this world, and not " rich in good works — ready 
to distribute — willing to communicate;" then, without con- 
troversy, he is a covetous man — the plague-spot is on him, 
whether visible to himself or not; and, as God is true, he 
must repent or perish. 

Professed lover of Christ, what have you done for God? 
Zaccheus said, to an approving Savior, "Behold, Lord, the 
half of my goods I give to the poor." What portion do 
you give for all objects of benevolence? Alas! how many 
of the rich, in the day of judgment, will be awfully disap- 
pointed ! Many of them, with thousands in their posses- 
sion, have never, in a whole life, given what might be called 
a liberal offering. But the day of reckoning is at hand. 
Their fearful doom is but too painfully intimated by the 
apostle James : " Go to, now, ye rich men, weep and howl 
for your miseries that shall come upon you. Your gold 
and silver is cankered; and the rust of them shall be a 
witness against you, and shall eat your flesh as it were fire." 
38 



446 



CHRISTIAN LIBERALITY. 



Has God blessed you with competence or wealth? Then 
lift up your eyes on the whitening fields, and thrust in your 
sickle. In addition to the ordinary claims of the Church, 
what a favorable opportunity do our rising literary institu- 
tions present, to enroll your name on the list of those who 
have been the noblest benefactors of mankind ! In addition 
to what may be given from time to time, how many might 
make bequests, or secure, by will, a certain part of their 
estate, to endow professorships, or otherwise to aid our high- 
schools and colleges ! If you have children, or other rela- 
tives, to inherit your property, let the cause of God come in 
for a share with them ; and what they might receive from 
you, would be doubly beneficial, when connected with so 
noble an example. 

In conclusion, let me suppose, beloved hearer, that you 
have given yourself to the Lord, and that you feel that you 
are not your own, but bought with a price. Blessed with 
grace, you have aimed to respond, cheerfully, to the many 
everyday calls upon your bounty. The ministers of the 
Church at home have been fed at your table, and missiona- 
ries in foreign climes have shared in your kind regards. 
And now, with the journey of life well-nigh finished, per- 
haps, and your long-sought rest, by faith, in view, you still 
love our Zion ; and, with a full heart, can say, 

"For her my tears shall fall; 
For her my prayers ascend; 
To her my cares and toils be given, 
Till toils and cares shall end." 

And now, in view of that period, when you shall retro- 
spect, for the last time, on earth, the path you have traveled, 
do you not think it would sweeten the remembrances of that 
hour, to look back on, at least, some one act of more than 
ordinary liberality — some judicious and well-timed contri- 
bution, which shall stand out in bold relief amid the every- 
day apportionments of your bounty, as the sun in the 



CAUTION TO BELIEVERS. 



147 



heavens? The moment of such a blessed deed, would, in 
review, glow as the brightest page in your earthly history — 
a green spot on the checkered pathway of life ; and although 
you rest no hope of heaven on the merit of works, yet the 
reflection that you had aimed to be not only a faithful, but 
grateful laborer in your Master's cause, would sweeten 
even the chalice of death. And, while such an act of love 
would bless mankind, and embalm your name in the hearts 
of the pious, no doubt it would place you nearer to the 
throne, and wreath your brow with a more glorious diadem ; 
"For as one star differeth from another in glory, so shall it 
be in the resurrection of the dead." "And they that be 
wise shall shine as the brightness of the firmament, and 
they that turn many to righteousuess as the stars for ever 
and ever." 



SERMON XXXIV. 

(a sketch.) 

BY THE LATE REV. RUSSEL BIGELOW. 
CAUTION TO BELIEVERS. 
" Let us, therefore, fear, lest a promise being left us of entering 
into his rest, any of you should seem to come short of it," Heb. iv, 1. 

I shall consider, 

I. THE REST SPOKEN OF IN THE TEXT. 

1. A rest from the labors necessary to procure sustenance. 

2. From the labor necessary to enjoy the means of grace. 

3. A rest from bodily afflictions. 

4. A rest from losses and disappointments. 

5. A rest from persecutions and temptations. 

6. This rest implies refreshment. 1. The fruits of par- 
adise. 2. The water of life. 3. The garments of salva- 
tion. 4. Palms and crowns. 5. Society of saints and 
angels. 6. Union with God. 



448 



Christ's legacy to his disciples. 



7. This rest eternal. 

II. The promise spoken of. 

1. The characters to whom the promise is given. 1. All 
men, on condition of repentance. 2. All believers, if they 
continue faithful to the end. 

2. The Promiser — the Lord, even Jehovah. 1. What 
he promises he is able to perform. 2. He is willing to 
perform. 3. He is a God of truth — he cannot lie. 

III. The necessity of this fear. 

1. As the promise to all men is on condition of truly 
seeking the good, there is necessity of fear. 

2. As the promise to believers is on condition of con- 
tinuing in the faith, there is need of possessing fear. 

3. Our ignorance, weakness, depravity, and the danger 
which surrounds us, afford causes of fear. 

IV. The nature of this fear. 

1. A fear of jealousy — be jealous over ourselves. 

2. A fear of caution — be afraid of sin. 

3. A filial fear before God. 

APPLICATION. 

1. How abundant the goodness of God in providing rest ! 

2. How glorious that rest, and how happy those who 
enter into it ! 

3. How awful the situation of those who fall short ! 



SERMON XXXV. 

BY REV. JACOB YOUNG. 

Christ's legacy to his disciples. 

"Peace I leave with you, my peace I give unto you: not as the 
world giveth, give I unto you. Let not your heart be troubled, 
neither let it be afraid," John xiv, 27. 

These words were originally spoken to a small company 
of men who had, literally, left all the world to follow a 



Christ's legacy to his disciples. 449 

Master, who had nowhere to lay his head, and who now 
informs them that he is about to leave them. This an- 
nouncement filled their hearts with sorrow. Might they 
not naturally have remonstrated in the following language : 
"Master, thou knowest we have left all for thy sake, and 
are now counted the filth and offscouring of the world, in 
consequence of our attachment to thee. We are surrounded 
by enemies on every side ; and wilt thou leave us like lambs 
in the midst of wolves ? While enjoying thy society and 
instruction, we have been more than remunerated for all 
sacrifices made for thy sake; but, if now left by thee, 
where shall we look for comfort and direction?" The 
words of the text were designed, by our Lord, to still their 
fears, and tranquilize their minds ; and were well calculated 
to accomplish the end he had in view. We regard the 
text as the last will and testament of our Lord ; and in this 
will he bequeathes a divine legacy, which is of more value 
than all the riches and honor of this world. He had no 
lands, goods, or chattels to leave them — neither gold or sil- 
ver; but he had that which was infinitely better. This 
legacy was not only left to the apostles, but to all the fol- 
lowers of the blessed Savior in every age and clime. This 
legacy is peace — peace of no ordinary character. It is 
" the peace of God that passeth all understanding." In 
the elucidation of this subject, we shall pursue the follow- 
ing order: 

I. The nature of this legacy. 

II. The manner in which it is given. 

III. The confidence and courage it ought to in- 
spire. 

I. The nature of this legacy. " Peace I leave with 
you, my peace I give unto you." 

Peace is the proper element of the human soul : without 
it there is no happiness. But who can so well appreciate 
the blessing of peace as the man who has been involved in 
38* 



450 Christ's legacy to his disciples. 

all the horrors of war! In secular wars there are, gen- 
erally, many alleviating circumstances. If a man's lot is 
cast in a country involved in war, he may retire from the 
seaboard, or frontier, to the interior, and sit down under his 
own roof, and enjoy ease and quietness. Or should he 
ever live in a country convulsed with all the horrors of 
civil war, he might expatriate himself, and go to some other 
part of the world, where the public mind was more tran- 
quil. But there is a war that admits of no alleviation, and in 
which the whole human family is involved. Man, by na- 
ture, is at war with his God : " Because the carnal mind is 
enmity against God : for it is not subject to the law of God, 
neither indeed can be ;" " Hear, O heavens, and give ear, 
O earth : for the Lord hath spoken, I have nourished and 
brought up children, and they have rebelled against me." 
Man is not only an enemy to God, but has incurred his 
displeasure by his wicked works. God is represented as 
being angry with the wicked every day; and while man is 
thus placed antagonistic to his Maker, he has no place to 
fly for relief. He is a miserable being, and may say, as 
Milton represents Satan saying of himself : 

"Which way I fly is hell; myself am hell; 
And in the lowest deep a lower deep 
Still, threat'ning to devour me, opens wide." 

He carries the seat of war in his own breast. He looks 
toward heaven — God seems to frown upon him. He looks 
toward the law — the Ten Commandments are as ten great 
guns ready to thunder destruction on his guilty soul. This 
is the condition of all the children of Adam; but they 
know it not; nor can they ever rightly appreciate the 
blessing contained in the legacy, until, by the Spirit and 
truth of God, they are made to see themselves in their true 
character. When a sinner is awakened by divine grace, he 
may adopt the language of Saul of Tarsus, and say, " I was 
alive without the law once; but when the commandment 



Christ's legacy to his disciples. 



451 



came, sin revived, and I died." Under these discover- 
ies there is nothing so desirable as reconciliation with 
God; he. therefore, prizes the peace bequeathed by Christ 
to his disciples above all price. He counts all things but 
loss for the excellency of the knowledge of Christ Jesus. 
When, like the first disciples, he becomes willing to forsake 
all and follow the Savior, Christ receives him ; and, by an act 
of grace, he is made an heir of God, and, by faith, receives 
this divine bequest. God is reconciled to him by the death 
and intercession of his Son ; and, through the influence of 
the Holy Ghost, the carnal mind is removed, and he is rec- 
onciled to God. He has a divine assurance that God loves 
him, and he loves God. The Spirit of God bears witness 
with his spirit that he is born of God: "Therefore, being 
justified by faith, we have peace with God, through our 
Lord Jesus Christ." This is the peace spoken of in the 
text. It is the same peace he has with his Father, and 
which he communicates to his followers. It is like a river 
deep and wide, which bears away all obstructions; and as a 
large river glides smoothly on until it is lost in the ocean, 
so this peace carries the Christian on until he is lost in the 
boundless ocean of the love of God. 

There is not only a direct peace with God, but with the 
law of God. While a sinner, he was at war with the law 
of God, and the law condemned him. But now he can 
say, with the Psalmist, " 0, how love I thy law !" it is 
" more to be desired than gold, yea, than much fine gold ; 
sweeter than the honey and the honey-comb." "His 
delight is in the law of the Lord ; and in his law does he 
meditate day and night." A Christian is not only recon- 
ciled to the law of God, delighting continually in its purity 
and spirituality, but he is reconciled to the providence 
of God. He sees and acknowledges that God is righteous 
in all his ways, and holy in all his acts — that God's 



452 



Christ's legacy to his disciples. 



government of the natural, as well as of the moral world, 
is wise, just, and good. 

Out of this peace with God and his law rises great 
peace in his own soul. He has peace of conscience, and 
joy in the Holy Ghost. This inward peace gives him 
great meekness and quietness, which, in the sight of God, 
are of great price. ,He follows peace with all men, and 
holiness, without which no man shall see the Lord. 

H. The manner in which this legacy is given. " Not 
as the world giveth, give I unto you." 

In order to understand how he gives this legacy, we must 
understand how the world gives. Here, by a common 
figure of speech, called metonymy, the men who rule the 
world are called "the world." And how do these men 
give, or bestow their favors ? 1 . As a general thing, they 
give grudgingly and sparingly. The expectations of their 
favorites are not realized. As a proof of this, you will dis- 
cover that those on whom their favors are bestowed are 
rarely ever happy — always craving more. But Christ 
gives bountifully — far more than those who receive his 
bounties expected. There is, on all occasions, a complete 
and an entire satisfaction on the part of the receivers, and 
they are constrained to say, with the Queen of Sheba, 
"The half was not told me." 

2. The world gives partially. It has a few favorites on 
whom it bestows its favors, and a large majority are left to 
languish in the shade. But Christ gives impartially. When 
he died on the cross, he purchased eternal life for the whole 
human family, and offers this precious boon to all mankind, 
through the Gospel. In his generous offers he makes no 
distinction. He offers eternal life to the king and the beg- 
gar on the same conditions. Persons in every condition 
in life, of every language, and of every clime, are invited 
to come and take the waters of life freely. He overlooks 



Christ's legacy to his disciples. 453 

none — he neglects none. That watchful eye which guards 
the falling sparrow, beholds all the children of men for their 
good. He not only manifests a willingness to bless, but 
expresses an anxiety that all should come and receive of his 
grace and live. 

3. The world is fickle-minded , wavering, and inconstant, 
often changing its favorites. This will appear in the ad- 
ministration of all human governments, from the beginning 
up till the present day. But Christ is unchangeable in his 
character, and unchangeable in his administration. He 
never casts, off, nor forsakes his followers, unless they for- 
sake him. If they hear his voice, and follow him, he will 
give unto them eternal life, and they shall never perish, 
neither shall any pluck them out of his hands. The Chris- 
tian has the strongest ground of confidence that he will be 
sustained, under all circumstances, during life, and that he 
will not be forsaken in the trying hour of death ; and that, 
finally, he will be brought to Mount Zion, where God has 
commanded the blessing — even life for evermore. 

4. The world is wont to give most in times of prosper- 
ity, when her favorites are young, healthy, and popular. 
Then, if the world is ever lavish of her gifts, she will 
bestow them liberally. But Christ, on the contrary, is ever 
wont to bestow his favors in times of deep adversity. 
When the Christian has grown old, infirm, and poor, he 
experiences the peculiar care and kindness of the great Re- 
deemer. His kind hand wipes his flowing tears — his Holy 
Spirit soothes his sorrows. Though he may, for a time, 
lie at some rich man's gate, covered with sores, desiring to 
be fed with crumbs, he will not lie there long. By the 
command of the Savior, he will soon be conveyed to Abra- 
ham's bosom, to rest for ever in glory. 

III. The confidence and courage which this promise 
should inspire. 

1. We inquire, why should the hearts of Christians be 



454 Christ's legacy to his disciples. 

troubled ? for they have the assurance of the direction and 
protection of Jesus Christ. He has given unto his Church 
many exceeding great and precious promises ; and by these 
promises he has bound himself to sustain them in life, and 
to crown them in heaven. Now, let it be recollected, that 
all power in heaven and earth is given unto Christ; and that 
he reigns over both the natural and moral world ; and that 
all things are under the controlling power of his mighty 
hand. In the days of his incarnation, he had power over 
the winds, and the waves — over devils, and all manner of 
diseases, and even over death itself. His wisdom and 
goodness are equal to his power ; therefore, nothing can 
befall his Church without his permission. Though he was 
dead, he is alive for evermore, and has the keys of hell and 
death. He can open, and no man can shut. He never will 
suffer his followers to be tempted above that which they are 
able to bear, but with the temptation will make a way for 
their escape, that they may be able to bear it. From these 
considerations, it appears very clear that Christians have no 
reason to be troubled in this world. There are two impor- 
tant points, in which they are deeply interested, that stand 
out prominently in the Bible. 1. That they will be sus- 
tained, and well sustained under every trial that can befall 
them during life. This position is sustained by the history 
of all past ages. There is no account given in the Bible, 
or any other history, of a good man being forsaken of his 
God. We might here give you cases illustrative of this 
fact, so numerous that it would weary your patience ; but 
we forbear, and will only say that we readily admit that 
good men, for short periods, have often been involved in 
persecutions and afflictions of various kinds, but they have 
always triumphed gloriously in the end. 2. That all things 
shall work together for their good, and their light afflictions, 
which are but for a moment, will work for them a far more 
exceeding and eternal weight of glory. Now with all these 



Christ's legacy to his disciples. 455 

facts presented to your view in the Holy Bible, why should 
a man be troubled or dismayed? Life is short, and will 
soon terminate, and be followed by an eternal life of glory. 
Therefore, I say, stay yourselves upon your God, calm the 
troubled elements of your souls, possess yourselves in 
patience, and wait all the days of your appointed time, till 
your change shall come. 

2. Let not your heart be afraid. Why should a man 
fear where there is no cause of fear? I am well aware, 
however, that the fearful and unbelieving cannot hope for 
the mercy of God ; but they who trust in the Lord, are like 
Mount Zion and the hills round about Jerusalem, that can- 
not be moved. I am aware that some think and say that 
Christians have much to fear in this wicked world. We 
learn from the Bible that all wicked men are enemies to 
God ; and consequently they are enemies to his Church, and 
will do her all the injury they possibly can, as did, for in- 
stance, Pharaoh, king of Egypt, Herod the Great, Anti- 
ochus, Julius Caesar, and thousands of others, who might 
be named, if it were necessary. This description of men 
have been very numerous in every age of the world, and in 
every country where the Church has nourished. Many of 
them have possessed great power and influence ; and, accord- 
ing to sound theology, these men act under Satanic influ- 
ence. The Church has not only to contend with men, but 
with principalities, and powers, and spiritual wickedness in 
high places. 

It would appear now, to the superficial observer, from 
the picture we have drawn, that the Church has much 
cause to fear. But there is another view to be taken of 
this matter. Let it be recollected, that fallen angels, and 
fallen men, are limited in their operations ; and, to use a 
figure, they can go no further than the length of their 
chain. God, who watches over the concerns of his own 
Church, will never suffer either men or devils to do her any 



45G Christ's legacy to his disciples. 

essential injury. As the enemies are all chained and held 
by the omnipotent hand of the Son of God, there is nothing 
to fear from any thing they can do. For all the temporary 
wounds they can inflict upon the Church, she shall be 
abundantly remunerated in the world to come. 

Again: has not the Christian cause to fear death? for 
certainly death is a fearful thing, and is very properly called 
the king of terrors. We think it not strange that irrelig- 
ious men fear death. Death deprives them of life, of 
friends, and all they enjoy in this world, and they have no 
hope of a better world to come. But the case is quite dif- 
ferent with the Christian. Death to him is changed into a 
messenger of peace. In the article of death, all his tempo- 
rary afflictions come to an everlasting close. Death to him 
is the gate to endless joy. Through this gate he passes 
to the kingdom of heaven, to enjoy that peace which the 
great Redeemer has prepared for him. Nor has he any 
thing to fear from the judgment to come; for Christ will 
be the judge — he who is his best friend. 

In conclusion, let me say to you all, make sure work for 
the day of eternity. Ascertain to a certainty that you are 
the legatees of our Lord Jesus Christ, heirs of God, and 
joint heirs with Christ to a crown, and to a kingdom that 
shall never wax old, nor fade away. Having settled this 
point between Christ and your own souls, lay aside all 
your troubles, and dismiss all your fears — possess your souls 
in patience, and serve God in the beauty of holiness. So 
shall you be sustained in life, pass safely through the valley 
and shadow of death, and be crowned with eternal glory in 
the world to come — which may God grant to be your 
happy lot, for Christ's sake! Amen. 



THE END. 




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